Lives of eminent philosophers

THE LOEB CLASSICAL LIBRARY

EDITED BY
E. CAPPS, PH.D., LL.D. T. E. PAGE, LITT.D.

W. II. I). ROUSE, i.itt.i).

DIOGENES LAERTIUS
II

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DIOGENES LAERTIUS

LINKS OF EMINENT PHILOSOPHERS

WITH AX ENGLISH TRANSLATION BY

]{. D. HICKS, M.A.

FELLOW OF TRINITY COLLEGE, CAMBRIDGE

IN TWO VOLUMES
II

LONDON: WILLIAM HEINEMANN
NEW YORK: G. P. PUTNAM'S SONS

MCMXXV

PA
/jit?

Print

CONTEXTS OF VOLUME II

SOOK VI—

PALE

Antisthenes .... .2

Diogenes

22

MoNIMUS

84.

OnE.SK HITL'S

86

Crates

88

Metiiogles .

96

HlPPARCHIA .

98

MfiNIBPUS

102

Menedemus .

104

SOOK VII—

Zeno .110

Ariston

262

Herillus

. 268

DlONVSILS .

270

Cleanthes .

. 272

Sphaerus

. 284

Chrysippi-

. 286

300K VIII—

Pythagoras .... . 320

PED04 LES ... . . 366

Epicmahmls . ... 390

Archvtas .

. 392

CONTENTS

Alcmaeon ....

396

Hippasus 396

Philolaus . ..... 398

Eudoxus ....... 400

BOOK IX—

Heraclitus ... . 408

Xenophanes

424

Parmexides

428

Melissus

. 432

Zexo of Elea

434

Leucippu- .

438

Democritus

442

Protagoras

462

Diogexes of Apollonia

468

Anaxarchus

470

Pvrrho

. 474

Timox ....

. 519

BOOK X—

Epicurus 528

Index Nominum et Rerum .... 679

IXDEX FOXTIUM

. 698

DIOGENES LAERTIUS

VOL, II

AIOrENOTS AAEPTIOT

BlftN KAI rNOMQN TON EX $IAOZO*IAI
BTAOKIMHSANTON TON EIZ AEKA TO EKTOX

Kecj>. a. ANTIS0ENHS

1 'AvTLcrdevrjs WvTLadevovs Wdrjvouos. eXeyero 8'
ovk eivai lOayevqs' odev /cat irpos rov oveiSl^ovra
elirelv, " /cat rj fjLrjrrjp tojv dewv Opuyta iuriv."
eSo/cet yap eivai OparTrjs fjLrjrpos' 60 ev /cat ev
Tavaypa Kara, ttjv p.o.yr^v evhoKipaqaas eSa>/ce
Aeyetv Soj/cparet cb? ovk dv e'/c hvolv ' AB-qvatcov
ovtoj yeyovoi yevvalos. /cat avros 8e rous" 'Adrj-
valovs €7rt ra> y^ye vets' etvat GepLVVvopLevovs €K(j>av-
Xi^wv eXeye p,rj8ev etvat /co^Ata^ /cat drreXefiajv
evyeveorepovs .

Ovros kclt apxas p>€v rjKovae Topyiov rov
p-qropos' odev to p-qropiKov etSos" ev rots StaAoyot?
eVi</>epet /cat fidXiGTa ev rfj 'AXrjdela /cat rots'

2 YlporpeTTTLKoZs. <f>r)crl 8' "Epp, 17777-09 on irpoelXero
ev rfj rtov 'IcrdfJLitov Travryyvpei tjse^ai re /cat eVat-
ve'aat ' Adrjvaiovs , OtjBoilovs, Aa/ceSatp,ovtous" elra

a Of. Clem. Alex. Strom, i. 66.

6 Of. Plutarch, l)e exilio,607 a; Sen. Zte constf. sa/>. c. 18,
§5.

e Probably the battle in 426 b.c. mentioned in Thuc. iii. 91.
2

DIOGENES LAERTIUS

LIVES AND OPINIONS OF EMINENT
PHILOSOPHERS IN TEN BOOKS

BOOK VI
Chapter 1. ANTISTHENES (c. U6-366 B.C.)

Antisthenes, the son of Antisthenes, was an
Athenian. It was said, however, that he was not
of pure Attic blood. Hence his reply to one who
taunted him with this : " The mother of the gods
too is a Phrygian." b For his mother was sup-
posed to have been a Thracian. Hence it was that,
when he had distinguished himself in the battle of
Tanagra, c he gave Socrates occasion to remark that,
if both his parents had been Athenians, he would
not have turned out so brave. He himself showed
his contempt for the airs which the Athenians gave
themselves on the strength of being sprung from
the soil by the remark that this did not make them
any better born than snails or wingless locusts.

To begin with, he became a pupil of Gorgias the
rhetorician, and hence the rhetorical style that he
introduces in his dialogues, and especially in his
Truth and in his Exhortations. According to Herm-
ippus he intended at the public gathering for
the Isthmian games to discourse on the faults and
merits of Athenians, Thebans and Lacedaemonians,

3

DIOGENES LAERTIUS

fxevroi TrapoLLTrjaacrdai Ioovtol nXelovs e/c tujv noXecov
d(f)iyfjL€vovg.

"Yarepov Se TrapeffaXe Soj/cpdVet, /cat tooovtov
(jjvolto avrody ware irapr\v€.i rots' ixadrjrals yeveodai
avTcp 7rpos HcoKpoLT-qv avf.LjjLadr)Tds. oIkcqv t eV
Iletoatet head* eKdcrrrjv r\\xipav tovs rerrapaKOvra
arahiovs dvitbv tJkovg Soj/coaTous", Trap" ov /cat to
KaprepiKov Xafitbv /cat to dnade? ^r/Xwcras Karrjp^e
7Tpa)Tos rod kvvlo-jjlov. /cat otl 6 ttovos dyaOov
avvearrjae Sta rod /xeyaAou 'Hpa/cAe'ou<r /cat rov
Kvpov, to puev diro rtbv 'EAA^va/v, to Se arret tojv
fiapfidpeuv eA/cuoa?.

3 IlpajTO? Te cbpiaoLTO Aoyov €LTra)v, " Aoyo? €<JTLV
6 to tl r)v rj €otl SrjXd)v ." eXeyi T€ awe^es,
" fjLav€L7]v ijl&XAov rj rjodelrjv "• /cat " XP^} Totairrat?
7rA^o"ta^etv yvvai^lv at X®-P lv clgovtcli." irpos
T€ to IlovTLKOv pLetpaKiov jJbdXXov (J)oit&v clvtoj /cat

7Tv66fJL€VOV TLVOJV CLVTO) Set, (fiTjOTL, " filfiXiapioV

hcaivov /cat ypacj)€LOU kcllvov /cat mvaKihlov kcllvov,"
top vovv 7rap€fM(f)aLVOJV. Trpos Se t6v ipopuevov
TTohaTTTjV yq/JLai, €(j)7], " dv p,kv KaX-qv, etjeis KOLvqv,
dv he aloxpdv, e^et? 7TolvtJv." dhzovcras ttote otl
IlAaTOJV auTov /ca/cajs* Ae'yet, " /3acrtAt/coV," ecf>r],

" KaXtOS TTOLOVVTCL /Ca/COJ? aKOV€LV."

4 \lvOVp,€VOS 7TOT€ Ta 'Oo^t/CCt, TOV L€p€OJ? ZLTTOVTOS
OTL OL TOLVTOL fJLVOVfJL€VOL 7ToXXd)V €V dhoV dyaOtOV
fJL€TLCTX 0V0 ~ L > " r>l OVV," €(f)7j, " OVK dlTodvTqOK€LS ', ' '

a There is the same untranslateable pun upon kolivov =
"new" and kcli vov = " a mind too," as in ii. § 118.

6 Cf. M. Anton, vii. 36 'A.vTi<rdeviK6v, fiaaiKinbv ixkv eD
irpaTTeiv, kcikuis 5£ dKoveiv, and Plutarch, Alex. c. 41 (of
Alexander).

4

VI. 2-4. AXTISTHENES

but begged to be excused when lie saw throngs
arriving from those cities.

Later on, however, he came into touch with
Socrates, and derived so much benefit from him that
he used to advise his own disciples to become fellow-
pupils with him of Socrates. He lived in the Peiraeus,
and every day would tramp the five miles to Athens
in order to hear Socrates. From Socrates he learned
his hardihood, emulating his disregard of feeling,
and thus he inaugurated the Cynic way of life. He
demonstrated that pain is a good thing by instan-
cing the great Heracles and Cyrus, drawing the one
example from the Greek world and the other from
the barbarians.

He was the first to define statement (or assertion)
by saying that a statement is that which sets forth
what a thing was or is. He used repeatedly to say,
" I'd rather be mad than feel pleasure," and " We
ought to make love to such women as will feel a
proper gratitude." When a lad from Pontus was
about to attend his lectures, and asked him what
he required, the answer Avas, li Come with a new book,
a new pen, and new tablets, if you have a mind to "
(implying the need of brains as well). a When some-
one inquired what sort of wife he ought to marry,
he said, " If she's beautiful, you'll not have her to
yourself; if she's ugly, you'll pay for it dearly."
Being told that Plato was abusing him, he remarked,
" It is a royal privilege to do good and be ill spoken
of." b

When he was being initiated into the Orphic
mysteries, the priest said that those admitted into
these rites would be partakers of many good things
in Hades. " Why then," said he, " don't you die ? "

DIOGENES LAERTIUS

dv€iSi£d/zevos' TTore cos ovk e'lr) e/c Svo eXevdepcov,
" ovSe yap e/c Suo," ethr], " TraXaiOTLKcov, dAAa
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pdfiocp." ipojT-qdels Sea rl TTiKpcos tols fxaOrjTcus

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VOVOLV." IScOV 770T6 /ZOt^OV (f)€VyOVTa, " CO SvCJ-

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ol \xev yap vzKpovs, ol he L^covTas eoOiovaiv.

5 JLpcoTTjdels ri fiaKapLcorarov ev dvdpcoTTOis, ecp-q,
to evrvxovvra airoBavelv ." yvcopipiov rrore. rrpos

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XeKcoSy " ehec yap," ecfrr], " ev rfj ipvxfj aura. Kal p,rj
ev rols x a P TLOL S Karaypdcbeiv." coorrep vtto rod
lov rov otSrjpov, ovrcos eXeye rovs tf>0ovepovs vtto
rod Ihiov -rjdovs KareoOLeodai. rovs fiovXofjLevovs
adavdrovs elvai ecjuq oelv evoefidjs Kal hiKatcos £,f\v.
tot e<f>r) Tas rroXeis aTroXXvoOai, otov pur) hvvcov-
rat tovs <f>avXovs diro tcov OTrovhaicov otaKp'iveiv.
erraLvovfjievos irore vtto Trovqpcov, ecfi'q, " dycovico

fJLTJ TL KOKOV €LpyatTfJ,aL."

6 'OpovoovvTcov doeXtbcov ov/jl(3lcoolv iravTOS €<j>rj
TeLxpvs loxypoTepav elvai. ToiavT ecf>rj helv ttol€l-
tr9ai echohia a /cat vavayqoavTt ovyKoXvp,$rjoei.
oveihi^ofievos ttot e-rrl tco rrov-qpols crvyyeveodac,
" Kal ol laTpol," <f>r)crL, " p,eTa tcov vooovvtcov etcnv,
6

VI. 4-u. ANTISTHENES

Being reproached because his parents were not both
free-born, " Nor were they both wrestlers," quoth
he, " but yet I am a wrestler." To the question
why he had but few disciples he replied, " Because
I use a silver rod to eject them." When he was
asked why he was so bitter in reproving his pupils
he replied, " Physicians are just the same with their
patients." One day upon seeing an adulterer run-
ning for his life he exclaimed, " Poor wretch, what
peril you might have escaped at the price of an
obol." He used to say, as we learn from Hecato
in his Anecdotes, that it is better to fall in with
crows than with flatterers ; for in the one case you
are devoured when dead, in the other case while
alive.

Being asked what was the height of human bliss,
he replied, " To die happy." When a friend com-
plained to him that he had lost his notes, " You
should have inscribed them," said he, "on your
mind instead of on paper." As iron is eaten away
by rust, so, said he, the envious are consumed by
their own passion. Those who would fain be im-
mortal must, he declared, live piously and justly.
States, said he, are doomed when they are unable
to distinguish good men from bad. Once, when he
was applauded by rascals, he remarked, " I am
horribly afraid I have done something wrong."

When brothers agree, no fortress is so strong as
their common life, he said. The right outfit for a
voyage, he said, is such as, even if you are ship-
wrecked, will go through the water with you. One
day when he was censured for keeping company with
evil men, the reply he made was, " Well, physicians
are in attendance on their patients without getting

DIOGENES LAERTIUS

<zAA' ov TTVperrovGLv." cltottov e^rj tov puev oirov
ras alpas e'/cAe'yetv /cat iv rw noXepicp tovs d^petous 1 ,
ev Se TToXiTeia tovs Trovrjpovs pur] TrapaireladaL.
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" to ovvolgOo-l eavTtp opuXelv." elirovTOs aura)
tlvos Trapa ttotov, " daov," * gv oe /jlol," (f>r]GLV,
" avXrjGov ." AtoyeVet yiTOJva oItovvtl tttv^oll rrpoG-

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(f}7]GL 77/30? TOV YiXaTOJVa, " €OOK€LS pLOL KOLL GV

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ttjv cf)LXoSo^Lav." epajTr/dels vtto tov, Kadd (J)T]gl
Oavt'as 1 ev toj Ileot tojv HtuKpaTLKcov, tl ttolCjv

a Cf. Plato, Phaedrus 260 c.
6 Cf. Aelian, Var. Hist. ix. 35

VI. 6-8. ANTISTHENES

the fever themselves." " It is strange," said he,
" that we weed out the darnel from the corn and
the unfit in war, but do not excuse evil men from
the service of the state." When he was asked what
advantage had accrued to him from philosophy, his
answer was, " The ability to hold converse with my-
self." Some one having called upon him over the
wine for a song, he replied, " Then you must accom-
pany me on the pipe." When Diogenes begged a
coat of him,- he bade him fold his cloak around him
double. Being asked what learning is the most
necessary, he replied, " How to get rid of having
anvthing to unlearn." And he advised that w r hen
men are slandered, they should endure it more
courageously than if they were pelted with stones.

And he used to taunt Plato with being conceited.
At all events when in a procession he spied a spirited
charger he said, turning to Plato, " It seems to me
that you would have made just such a proud, showy
steed." This because Plato was constantly praising
horseflesh. And one day he visited Plato, who was
ill, and seeing the basin into which Plato had
vomited, remarked, " The bile I see, but not the
pride." He used to recommend the Athenians to
vote that asses are horses. When they deemed
this absurd, his reply was, " But yet generals are
found among you who had had no training, but
were merely elected." " Many men praise you,"
said one. " Why, what wrong have I done ? " was
his rejoinder. When he turned the torn part of his
cloak so that it came into view, Socrates no sooner
saw this than he said, " I spy your love of fame
peeping through your cloak." b Phanias in his work
on the Socratics tells us how some one asked him

DIOGENES LAERTIUS

/caAos* Kayados eaoiTo, ecf>r}, " el ra /ca/ca a e^eis
on (bevKrd ecm, p,dOois irapa toov elSoTajv." 7rpos
tov eiraivovvTa Tpv(f>ijv } " ex&poov 77-cuSe?/' e<f>rj t
" Tpv(f)iqoeiav."
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koIs yap veavloKois /caret /cAeo? tov HooKpd-
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/cat eKeXeve tov dvopa e^ayayelv Ittttov /cat oVAa,
a/crr' et /xev e^ot raura, edV Tpvcbdv apbVveloOai 1
yap tovtols' el he pur), irepiaipelv tov Koup^ov.

"HpeuKev avTco /cat raSe. StSa/cr^v a^eSet/c^ue

1 a/ivvecrdai vulg.

a Here follow three extracts of Cynic maxims or rules of
conduct ; for, strictly speaking, they had no tenets proper
(oo£gu, ooy/xara). The last (§ 13) seems to be derived from
Diocles.

10

VI. 8-10. ANTISTHENES

what he must do to be good and noble, and he
replied, " You must learn from those who know that
the faults you have are to be avoided." When
some one extolled luxury his reply was, " May the
sons of your enemies live in luxury."

To the youth who was posing fantastically as an
artist's model he put this question, " Tell me, if the
bronze could speak, on what, think you, would it
pride itself most ? " " On its beauty," was the
reply. " Then," said he, are you not ashamed of
delighting in the very same quality as an inanimate
object ? " When a young man from Pontus promised
to treat him with great consideration as soon as his
boat with its freight of salt fish should arrive, he
took him and an empty wallet to a flour-dealer's,
got it filled, and was going away. When the woman
asked for the money, " The young man will pay,"
said he, " when his boatload of salt fish arrives."

Antisthenes is held responsible for the exile of
Anytus and the execution of Meletus. For he fell
in with some youths from Pontus whom the fame of
Socrates had brought to Athens, and he led them off
to Anytus, whom he ironically declared to be wiser
than Socrates ; whereupon (it is said) those about
him with much indignation drove Anytus out of the
city. If he saw a woman anywhere decked out with
ornaments, he would hasten to her house and bid
her husband bring out his horse and arms, and then,
if the man possessed them, let his extravagance
alone, for (he said) the man could with these defend
himself; but, if he had none, he would bid him
strip off the finery.

Favourite themes a with him were the following.
He would prove that virtue can be taught ; that

II

DIOGENES LAERTIUS

T7)V dp€TTjV. TOVS aVTOVS €Vy€V€LS [tJoUS 1 Kdl

11 ivaperov?- avrapK-q 8e ttjv dperrjv irpds euSat/xo-
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ra /ca/ca alaxpd' Ta TTovqpa vopate navra ^evt/ca.

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pelv p.r]Te it pohihooO at. Teixr] KaraaKevaaTeov iv
tois avTdv dvaXd)TOLS Aoyta/xot?. SteAeyero 8*
ev toj Kwoadpyet yv\xvaui<jp piiKpov dnoOev tcov
ttvXldv ddev TLves /cat ttjv kvvlktjv ivTevdev dvo-

1 rods vulg. : ovs Richards.
2 Airopof coni. Henr. Steph. for &no codd.

18

VI. 10-13. ANTISTHENES

nobility belongs to none other than the virtuous.
And he held virtue to be sufficient in itself to ensure
happiness, since it needed nothing else except the
strength of a Socrates. And he maintained that
virtue is an affair of deeds and does not need a store
of words or learning ; that the wise man is self-
sufficing, for all the goods of others are his ; that
ill repute is a good thing and much the same as pain ;
that the wise man will be guided in his public acts
not by the established laws but by the law of virtue ;
that he will also marry in order to have children
from union with the handsomest women ; further-
more that he will not disdain to love, for only the
wise man knows who are worthy to be loved.

Diocles records the following sayings of his :
To the wise man nothing is foreign or impractic-
able. A good man deserves to be loved. Men of
worth are friends. Make allies of men who are at
once brave and just. Virtue is a weapon that cannot
be taken away. It is better to be with a handful
of good men fighting against all the bad, than with
hosts of bad men against a handful of good men.
Pay attention to your enemies, for they are the
first to discover your mistakes. Esteem an honest
man above a kinsman. Virtue is the same for women
as for men. Good actions are fair and evil actions
foul. Count all wickedness foreign and alien.

Wisdom is a most sure stronghold which never
crumbles away nor is betrayed. Walls of defence
must be constructed in our own impregnable reason-
ings. He used to converse in the gymnasium of
Cynosarges (White hound) at no great distance from
the gates, and some think that the Cynic school
derived its name from Cynosarges. Antisthenes

13

DIOGENES LAERTIUS

fjLd(j9rjvai . avros r eVe/caAetTO ' AttXokvlov. 1 koX
irptoros ehiirXcooe rdv rptftojva, Kadd tf>iqai AlokXtjs,
Koi /jlovco avrco ixpfjro' fiaKrpov r aVe'Aa/3e Kal
TT-qpav. rrpcorov Se koll 'Ncdvdrjs (frrjol SiTrXcooai
dotpidriov. HwaiKpanqs 8' ev rpirrj AtaSo^ojv
AioSajpov rdv ' Ao7revhiov , /cat ntoytova KaBelvai
Kal Trripq ko1 fiaKTpu) xprjcrdai.

14 ToVTOV \XOVOV €K 7TCLVTCOV 2 HaJKpOLTLKCOV 06O-

TTOfJiTTOs eiraivel Kal (j)-qat oetvov r elvau Kal St' opu-
Xlas epupieXovs vnayayeoOat TrdvB' ovrivovv . SrjXov
8' €K rcov crvyypapLpidrojv /cd/c rov "Revocpcovros
HvpLiroalov . So/cet Se /cat 7-77? avoptoheurdriqs
UrojLKrjs Kardp^ar odev Kal " AQ-qvaios emypap,-
pLaroTTOios 7T€pl avrcov cfjrjalv ovrajs'

to gtloikCjv pivOajv elhrjpioves, to rravapiara
hoypbara rats - lepals evdep,evoi treXlcnv,

rdv aperdv ipv^as dyaddv pidvov doe yap dvoptov
piovva Kal fiiordv pvaaro Kal rroXias.

trapKog 8' rjOvndOrjpLa, tfilXov reXos dvopdatv dXXois,
r) p,la rtov Mv-qpL-qs r\vvoe dvyareptov.

15 Ovros r\yr\aaro Kal rrjs Atoyevovs diraBelas Kal
rrjs Y^pdr-qros eyKparelas Kal rrjs 'Ltjvlovos Kap-
replas, avros virodepievos rfj iroXirela rd depieXia.
6 8e 'B.evot^tov rjSicrrov piev elvai rrepl rds o/xtAta?
tfrrjulv avrov, eyKpareorarov Se rrepl raXXa.

Oepovrat 8' avrov uvyypdpupiara ropLOL 8e/ca #
irpojTos ev to

1 Kvtokvwv : Reiske. 2 ttolvtwu <twi>> Richards.

a A nth. Pal. ix. 496.
b i.e. Erato ; cf. Athen. xiii. p. 555 b, Ap. Rhod. Hi. 1.
14

VI. 13-15. ANTISTHENES

himself too was nicknamed a hound pure and simple.
And he was the first, Diodes tells us, to double his
cloak and be content with that one garment and to
take up a staff and a wallet. Neanthes too asserts
that he was the first to double his mantle. Sosicrates,
however, in the third book of his Successions of
Philosophers says this was first done by Diodorus
of Aspendus, who also let his beard grow and used
a staff and a wallet.

Of all the Socratics Antisthenes alone is praised by
Theopompus, who says he had consummate skill and
could by means of agreeable discourse win over
whomsoever he pleased. And this is clear from his
writings and from Xenophon's Banquet. It would
seem that the most manly section of the Stoic School
owed its origin to him. Hence Athenaeus the
epigrammatist writes thus of them a :

Ye experts in Stoic story, ye who commit to sacred pages
most excellent doctrines — that virtue alone is the good of
the soul : for virtue alone saves man's life and cities. But
that Muse b that is one of the daughters of Memory approves
the pampering of the flesh, which other men have chosen for
their aim.

Antisthenes c gave the impulse to the indifference
of Diogenes, the continence of Crates, and the hardi-
hood of Zeno, himself laying the foundations of their
state. Xenophon calls him the most agreeable of
men in conversation and the most temperate in
everything else.

His writings are preserved in ten volumes. The
first includes :

e It seems clear that the passage which begins here is not
from the same source as that (in § 14) which precedes the
epigram.

15

DIOGENES LAERTIUS

Hepl Ae^eojs 7} irepl y^apaKr/jpon'.
Aia? r) Aiavros Aoyog.

'08v(T(T€VS Y) -!T€pl '08v<T(T€(l)<S.

'Opkcnov d/roAoyta rj Trepl tojv 8iKoypd<p
'Icroypacpr) 7} Awiias ko.1 'IcroKpdr^s.
Tlpbs tov 'IcroKpdrovs 'AfxdpTX'pov.

(tiV.

TopLos Sevrepos iv to

16 Htpl frp(j)V <f>V(T€(DS.

Hepl TratSo—otLas ?'} irepl ydp\ov epooTiKos.

Hepl TOJV (TOfpiCTTOOV (f)VO~lOyV0)/XOVtKOS.

Hepl 8cKaLOcrvvi]S ko.1 dv8peias TrpoTpeiTTLKos 7rpO)TOS,

8evTepos, rpiros.
Hepl OedyviSos 8 / e'.

To/xo? rpiros iv to
Hepl dyadov.
Hepl dv8peio.$.

Hepl vollov rj ~epl 7roAiT€tas.
Hepl vollov /} ire pi kolXov ko.1 8ikoliov.
Hepl eXevdepias koX SovAeias.

Hepl 7T10-T€0)S.

Hepl kiTiTpoTrov 7) irepl tov 7reidecrdo.i.

Hepl VIKT7S OlKOVOfXlKOS.

To/xos" rirapros €V to
Kvpos.

'HpaKkqs 6 p.€l£(J)V r) irepl to-^vos.
To/XOS" 7T€fl7TTOS Iv tO

Kvpos ry 7T6/51 /^acriAet'a?.

'A<X7racria.

16

VI. 15-16. ANTISTHRNES

A Treatise on Expression, or Styles of Speaking.

Ajax, or The Speecli of Ajax.

Odysseus, or Concerning Odysseus.

A Defence of Orestes, or Concerning Forensic

Writers.
Isography (similar writing), or Lysias and Isocrates.
A Reply to the Speech of Isocrates entitled

" Without Witnesses."

Vol. 2 includes :

Of the Nature of Animals.

Of Procreation of Children, or Of Marriage : a dis-
course on love.

Of the Sophists : a work on Physiognomy.

On Justice and Courage : a hortative work in three
books.

Concerning Theognis, making a fourth and a fifth
book.

In the third volume are treatises :
Of the Good.
Of Courage.

Of Law, or Of a Commonwealth.
Of Law, or Of Goodness and Justice.
Of Freedom and Slavery.
Of Belief.

Of the Guardian, or On Obedience.
Of Victory : an economic work.

In the fourth volume are included :
Cyrus.
The Greater Heracles, or Of Strength.

The fifth contains :
Cyrus, or Of Sovereignty.
Aspasia.

VOL. II c 17

DIOGENES LAERTIUS

TofAOS €KTOS €V (I)

' AX/jOeta.

TLepi tov 8iaAeyecr#ai aVrtAoyiKos.
^olSojv rj irepl tov avrtXeyeiv a ft' y.
Ile/n StaXiKTov.

n To/xo? efiSofxos iv a>

Jltpl TraiSeias rj ovofxdroiv a /?' y* 6' e'.
Uepl ovofxdrojv \pijcrews epicrnKOS.

TLepl € pii)Ti)CT €OJ<S KOI a.7TOKpLO-€<J)S.

Uepl 8o^v;s koI tirurrrjfirjs a \¥ y' 8'.
Uepl tov d—odavdv.
Uepl £wt/s Kol davaTov.
Uepl twv iv a8ov.
Uepl (f)Vo-€(os a ji\
EpioTi]/j.a Trepl (f>vo-eios fi'.
A6£at ?'} ipio-TiKos.
Uepl tov fxo.v$dv€iv Trpoft\-qp,o.Ta.

To/xos" oySoos iv a>

TLipl flOVO-LK^.

Uepl i^-ip/rjTon'.

Uepl l ()p:qpov.

Uepl dSiKias /cat dcrefieias.

Uepl KdXy^avTOS.

Uepl KaTao-KOirov.

Uepl rjSovrjs.

To/xo? evaTOs iv to
Ilepl 'O&vo-creias.
Uepl T?/<i pdfiSov.
Adrjvd H) irepl I'?;Ac/i.d^'Oi'.
Uepl 'EAo'vys ko.1 Uy]veko7rr]S.

Uepl TIpiOTiOJS.

Kvk\.o)\J/ rj 7T€pl 'O8vo-o-(0)<s.

is

VI. 16-17. ANTISTHENES

The sixth :
Truth.

Of Discussion : a handbook of debate.
Satho, or Of Contradiction, in three books.
On Talk.

The seventh volume contains the following :

On Education, or On Names, in five books.

On the Use of Names : a controversial work.

Of Questioning and Answering.

Of Opinion and Knowledge, in four books.

Of Dying.

Of Life and Death.

Of Those in the Underworld.

Of Nature, in two books.

A Problem concerning Nature, two books.

Opinions, or The Controversialist.

Problems about Learning.

In the eighth volume are :

On Music.

On Commentators.

On Homer.

On Wickedness and Impiety.

On Calchas.

On the Scout.

On Pleasure.

The ninth volume contains :
Of the Odyssey.

Of the Minstrel's Staff.
Athena, or Of Telemachus.
Of Helen and Penelope.
Of Proteus.
Cyclops, or Of Odysseus.

19

DIOGENES LAERTIUS

18 Uepl olvov YP')o"€ws t) Trepl /xe#?/s i) Trepl rov K»'kXw7tos.
Ile^t KipKi)s.

Uepl ' Ap\<f>iapdov.

ilept rov '08r<xcrea>s /<at UijveXoTnjs Kai Trepl rov kvvos.

Topios SeKaros ev to
H.pahc\?i$ fj Mi'8as.

'HpoLKXrjs i) Trepl <j)povij<reo)S ?} wr^vos.
Kupos '/ iptofievos.

KvpOS YJ KaTU.O-KOTTOl.

Meve^evos '/} Trepl rov dpy^etv.
'ApXeXaos /} ~epl fiatriXeLas.

Kat ravra fjiev eoriv a ovveypaipev.

'Q.L Tl/jlojv Slol to ttXtjOos Ittiti\xCjv " 7ravTO(f>vrj
cfiXehovd " <f)rjGiv avrov. ereXevrrjoe 8e dppoj-
ar'uy ore Kat Atoyevrjs elottov rrpos avrov ecf)-q,
" pnqn xpeta tplXov; " Kai more Trap avrov
i;i<p'ihiov k\tov elo~rjei. rov 8' elirovros, "rig av
dnoXvaete pie rcov ttovcov ; " oel^as ro ^tchihiov ,
ecbr], " rovro " ■ Kai os, "rcov ttovcov," elirov, " ov

19 rod irjv." eSo/cei yap ttcos ptaXaKcorepov tfyepeiv
r-qv vooov vtto cbcXo^colas. Kai eariv -qptcdv el?
avrov ovrcos eypv

rov jjlov rjada kvcov, ' AvrlaOeves, cooe TrecfrvKcos
ware oaKelv Kpaolrjv p-qpiaoiv , ov aropiacnv

aAA' eOaves (^Olglkos, to-X *P € ^ rts " trm) S" Tt ' °*
rovro ;
navrcos els 'A 18771/ Set riv o6r\yov eyew .

Yeyovaoi oe. Kai a'AAot ' ' Avriadeveis r pels' 'Hpa-
20

VI. 18-19. ANTISTHENES

Of the Use of Wine, or Of Intoxication, or Of the

Cyclops.
Of Circe.
Of Amphiaraus.
Of Odysseus, Penelope and the Dog.

The contents of the tenth volume are :
Heracles, or Midas.
Heracles, or Of Wisdom or Strength.
Cyrus, or The Beloved.
Cyrus, or The Scouts.
Menexenus, or On Ruling.
Alcibiades.
Archelaus, or Of Kingship.

This is the list of his writings.

Timon finds fault with him for writing so much
and calls him a prolific trifler. He died of disease
just as Diogenes, who had come in, inquired of him,

Have you need of a friend ? " Once too Diogenes,
when he came to him, brought a dagger. And
when Antisthenes cried out, " Who will release me
from these pains ? " replied, " This," showing him
the dagger. " I said," quoth the other, " from
my pains, not from life." It was thought that he
showed some weakness in bearing his malady through
love of life. And here are my verses upon him a :

Such was your nature, Antisthenes, that in your lifetime
you were a very bulldog to rend the heart with words, if not
with teeth. Yet you died of consumption. Maybe some one
will say, What of that ? We must anyhow have some guide
to the world below.

There have been three other men named Anti-
sthenes : one a follower of Heraclitus, another a
a Anth. Pal. vii. 115.

21

DIOGENES LAERTIUS

KXelrecos els, /cat erepos 'E^eato?, /cat 'PoStd? ns
Urropucos.

'ILrreihr] he rovs osn 'ApiGTLTnrov hLeXrjXvda/JLev
/cat Oathajvos, vvv eA/cuoxo/zev rovs an 'Avrt-
oBevovs kvvlkovs re /cat arojLKovs. /cat e^era>
<5Se.

Ke<£. j8'. AIOrENHS

20 AtoyeV^? 'I/ceatou rpane^lrov Hivajnevs. (fr-qcrl
he AlokXtjs, hrjfjLOGLav avrov r-qv rpdire^av eyovros
rod narpos /cat rrapayapd^avros ro vopnoLia, <f)vyelv.
JLvfiovXlhrjs o' ev rai Ilc/st Aioyevovs avrov <j>r]oi,
Aioyevrjv rovro rrpd^ai /cat awaAacr#at ra> rrarpi.
ox) firjv dXXd /cat avros irepX avrov (jyrjcriv ev ra>
HophdXcp ws irapayapd^ai ro vopuopLa. evioi V
e7TLLieXrjrrjv yevofievov dvaireioBr^vai vtto rcov re%-
vircbv /cat eXBovra els AeXcf>ovs rj els ro A-^Atov ev
rfj 7rarpt8t 'AttoXAojvos irvvBdveoBai el ravra
rrpd.^ei dnep dvarreiBer ai' rod he ovyyoiprjaavros
ro TToXiriKov vo\xiap,a, ov avveis, ro Kepfia eKL^hrj-
Xevae /cat (fxupaBeis, a>? /xcV rives, e4>vyahev6r} }

21 ojs he nves, ckojv V7re£rjXBe (f>of$iqBels . eVtot he
c/>aat irapd rod irarpos avrov Xafiovra ro vo/xta/xa
8tac/>#etpar /cat rov fiev heBevra diroBavelv, rov he
<f>vyeiv eXBelv r els AeX(f>ovs /cat nvvBavofievov ovk
et irapayapd^eiy dXXd ri TTOiiqoas evhotjoraros
earaiy ovra> Xafielv rov xP 7 ] a f JLOV tovtov.

22

VI. 19-21. ANTISTHENES— DIOGENES

native of Ephesus, and the third of Rhodes, a
historian.

And whereas we have enumerated the pupils of
Aristippus and of Phaedo, we will now append an
account of the Cynics and Stoics who derive from
Antisthenes. And let it be in the following order.

Chapter 2. DIOGENES (404-323 b.c.)

Diogenes was a native of Sinope, son of Hicesius,
a banker. Diocles relates that he went into exile
because his father was entrusted with the money of
the state and adulterated the coinage. But Eubu-
lides in his book on Diogenes says that Diogenes
himself did this and was forced to leave home along
with his father. Moreover Diogenes himself actu-
ally confesses in his Pordalus that he adulterated the
coinage. Some say that having been appointed to
superintend the workmen he was persuaded by them,
and that he went to Delphi or to the Delian oracle
in his own city and inquired of Apollo whether he
should do what he was urged to do. When the god
gave him permission to alter the political currency,
not understanding what this meant, he adulterated
the state coinage, and when he was detected, accord-
ing to some he was banished, while according to
others he voluntarily quitted the city for fear of
consequences. One version is that his father en-
trusted him with the money and that he debased
it, in consequence of which the father was imprisoned
and died, while the son fled, came to Delphi, and
inquired, not whether he should falsify the coinage,
but what he should do to gain the greatest reputation ;
and that then it was that he received the oracle.

23

DIOGENES LAERTIUS

Tevdfievos Se * Ad-qvqoiv WvTLcrdeveL TrapeBaAe.
rod Be $L(judovfJL€VOV ota to paqheva Trpooieodai,
e^e^id^ero rfj Trpooehpia. /cat irore ttjv fiaKTrjplav
€7ravar€tvafjL€vov avra) rrjv Ke4>aArjV vrroox^y
"naZe,' e'nrev " ov yap evp-qoeis ovtco gkAtjpov
£vAov a> fie drreip^eis ecus dv tl d>aivr) Aeycov ."
rovvrevdev hi-qKovoev avrov /cat are cfrvyas tov
ajp/JLTjaev eVt rov evreArj filov.

22 Mw deaod/JLevos hiarpeyfovra, KaOd (f)TjGL Oeo-
(f)pacrro? ev rep Mcyapt/cco, koi fi-qre koLttjv eTTit,t]-
rovvra fjLTjTe okotos evAafiovpuevov r) rrodovvrd ri rcbv
hoKOVvratv aTroAavorcov, rropov e^evpe rrjs rrepi-
urdoeojg. rplfiajva hirrAojoas rrpchros Kara rcvas
Sid to dvdyK-qv eyeiv /cat evevSecv avrcp, rnqpav
T eKopbioaro, evda avrco ra atTta tjv, /cat rravrl
totto) ixprjro els rrdvra, apiortov re /cat Kadev&a>v
/cat hiaAeyop^evos. ore /cat rovs ' Adiqvalovs e</>ao7ce,
heihcvvs rr\v rod Aids orodv /cat to HopareZov,

23 auTa) /carca/ceua/ceVat eVStatrdcr^at. paKrrjpla S'
enearr^pL^ero dcrdevqcras' eVetra p^evroi /cat Sta
rravrds et\>6pei, ov p,7]v ev aurei, ctAAa /ca#' ohov
avrfj re /cat rfj 7T~qpa } KaBd cf>rjGiv ' 'A6rjv68a>pos 6
' Adrjvaiojv TTpoarar-qaas /cat rioAueu/cros" o pijrcop
/cat Aucravtas" o Aloxpltovos. eirioreLAas oe rivi
olklSlov avrco TTpovorjoaadai, fipahvvovros, rov ev
rep yirjTpcpoj rridov eoyev oiKiav, cos /cat avros ev
rat? emaroAaZs Staaa^et. /cat Oepovs jxev enl

a An eminent politician. Pausanias, i. cc. 25, 26, describes
a statue of Olympiodorus in the Acropolis, and takes occasion
to recount his exploits, how (c. 288 b.c) he delivered Athens
from the Macedonians (c/. Plut. Demetr. c. 46). As to

24

VI. 21-23. DIOGENES

On reaching Athens he fell in with Antisthenes.
Being repulsed by him, because he never welcomed
pupils, by sheer persistence Diogenes wore him out.
Once when he stretched out his staff against him,
the pupil offered his head with the words, " Strike,
for you will find no wood hard enough to keep me
away from you, so long as I think you've something
to say." From that time forward he was his pupil,
and, exile as he was, set out upon a simple life.

Through watching a mouse running about, says
Theophrastus in the Megarian dialogue, not looking
for a place to lie down in. not afraid of the dark, not
seeking any of the things which are considered to be
dainties, he discovered the means of adapting himself
to circumstances. He was the first, say some, to
fold his cloak because he was obliged to sleep in it
as well, and he carried a wallet to hold his victuals,
and he used any place for any purpose, for break-
fasting, sleeping, or conversing. And then he would
say, pointing to the portico of Zeus and the Hall of
Processions, that the Athenians had provided him
with places to live in. He did not lean upon a staff
until he grew infirm ; but afterwards he would carry
it everywhere, not indeed in the city, but when
walking along the road with it and with his wallet ;
so say Olympiodorus, once a magistrate at Athens,
Polyeuctus the orator, and Lysanias the son of
Aeschrio. He had written to some one to try and
procure a cottage for him. When this man was a
long time about it, he took for his abode the tub in
the Metroon, as he himself explains in his letters.
And in summer he used to roll in it over hot sand,

the variant '\6rjv68wpos, nothing is known of any Athenian
politician of that name.

25

DIOGENES LAERTIUS

i/jdfJLfjiov t,€OTrjs €/cuAtv8etTO, ^et/xcDvos* 8' avhpiav-

TGLS K€XLOVL(7fJL€VOVS 7T€pLeXdfJLJ3aV€ } TTavTaxodev

iavrov avvaoKchv .

24 Aetvos" T rjv KaraGo^apevGaadat rwv dXAajv.
/cat ttjv [lev Eu/cAet'8ou o^oAi^v e'Aeye -^oX-qv, ttjv 8e
HAoltcuvos OLarpL^rjV Kararpt^-qv, tovs Se Alovv-
(jlolkovs aytbvas ueydAa davpLara pLoopols eAeye /cat
tovs or][j,aya)yovs oyXov oiclkovovs. eAeye 8e /cat
a>? ore fiev t'Sot KvfiepvrjTas eV rep j8ta> /cat larpovs
/cat (f)LXoGO<f)ovs, ovveTcorarov etvat twv £,cpcx)v
vo/xt^etv roV avOpojTTOv ore Se 77aAti> oveipoKpLras
/cat pbdvreLS /cat rous" npouiyovras tovtols tj tovs
€77t 80^17 /cat 7rAoura> 7T€<f>vcrrifievovs, ovSev /xarato-
repov vopLL^eLV dvOpojTTov . awe^e's re eAeyev et?
rov /?tW irapeoKevdud at Setv Aoyop r) fip6)(ov.

25 Kat 7rore IlAaTa/va eV oeiirvcp TToXvTtXei Kara-
vorjaas iXdas dipapevov, " ri" <j>r]oiv, " 6 oochos
els St/ceAtav TrAeucras" raw rparre^cov tovtojv -^dpiv,
vvv 7TapaK€LiJL€vcDV ovk diroXaveLS ; " /cat 09,
" dAAd v»7 rou? Oeovs," <f>r]GL, " Atoyeves, /cd/cet
rd 7roAAd TTpos iXdas /cat to. rotavra iytvofxrjv." 6
Se', " rt ow eSet 77Aet^ els ^vpaKovoas ; rj rore
tj 'Attlktj ovk €(f)ep€V iXdas ; " Qaftcoplvos Se
<f)Tjcnv eV YlavrohaTrfj loropia 'Apiari-mrou et-rretv
tovto. /cat d'AAore to^dSa? ioditov drrr)VTeT avrcp

<f>T)Ol T€, " €^€(JTL GOL fJL€TCLCrX € W " ' T °V Se XdfioVTOS

/cat <f>ayovTos } cfil* " p-tTaoyeiv eirrov, ov Karra-
cfxiyelv."

26 TIoltcvv avrov nore rd arpaj/xara k€kXtj kotos

Some of the stories which follow are so much alike that
it is charitable to suppose that Laertius drew from more than
one collection of the sayings of Diogenes.

26

VI. 23-26. DIOGENES

while in winter he used to embrace statues covered
with snow, using every means of inuring himself
to hardship.

He was great at pouring scorn on his contem-
poraries. The school of Euclides he called bilious,
and Plato's lectures waste of time, the performances
at the Dionysia great peep-shows for fools, and the
demagogues the mob's lacqueys. He used also to
say that when he saw physicians, philosophers and
pilots at their work, he deemed man the most
intelligent of all animals ; but when again he saw
interpreters of dreams and diviners and those who
attended to them, or those who were puffed up with
conceit of wealth, he thought no animal more silly.
He would continually say a that for the conduct of
life we need right reason or a halter.

Observing Plato one day at a costly banquet
taking olives, " How is it," he said, b " that you the
philosopher who sailed to Sicily for the sake of these
dishes, now when they are before you do not enjoy
them ? " " Nay, by the gods, Diogenes," replied
Plato, " there also for the most part I lived upon
olives and such like." " Why then," said Diogenes,
11 did you need to go to Syracuse ? Was it that
Attica at that time did not grow olives ? " But
Favorinus in his Miscellaneous History attributes this
to Aristippus. Again, another time he was eating
dried figs when he encountered Plato and offered
him a share of them. When Plato took them and
ate them, he said, " I said you might share them,
not that you might eat them all up."

And one day when Plato had invited to his house

6 Obviously Favorinus was not the author (vide infra)
whom Laertius followed here.

27

DIOGENES LAERTIUS

<f>lXovs rrapd Aiovvuiov, ecf>r), " rrara) rrjv UXd-
rwvos KevoarrovSlav " ' rrpos ov 6 HXdrojv , " OCJOV,
to Aioyeves, rov rv<f>ov Skk/xhWis - , Sokcov fir)
T€Tvcf)a)(j6ai." ol Se Sacn rov Aioyevqv elrrelv,
" rrara) rov UXdrojvos rvcf>ov " • rov 8e cf>dvai,
" erepco ye rv(f>oj, Aioyeves"' ^ojtLojv 8' ev raj
rerdprco (j>-qol rovro rrpos avrov elrrelv rov HXd-
rojva rov kvvcl. Aioyevqs olvov rror rjrrjaev avrov.
rore 8e Kal luxdSag. 6 Se Kepdfiiov oXov errepajjev
avra)- Kal ds, " crv," (frrjolv, " edv epa>rrj6fjs ovo Kal
Svo rrooa ear iv, ULIkooiv drroKpivfj ; ovra>s ovre
rrpos rd alrovfieva oihcos ovre rrpos ra epoaroofiev
drroKplvr)." eaKOJipe 817 d>s drrepavroXoyov.

27 'JLpojrrjdels rrov rrjs 'EAAaSo? ISol dyadovs
avopas, " dvopas fiev," elrrev, " ovSapiov, rraloas
8' ev AaKeoalfiovL." crrrovSaLoXoyovpLevoj rrore
ojs ovSels rrpoarjet, errefiaXe reperit,eiv ddpoi-
oBevrajv he, ajveihiaev ojs errl \xev rovs <f>Xr)vd<f>ovs
dcfriKvov/JLevojv arrovhaia>s y errl Se ra arrovSala
fipaovvovrojv [dXiyajpajs]. eXeye re rrepl fiev rod
rrapopvrreiv Kal XaKri^eiv dyojvit,euB ai rovs dvdpto-
rrovs, rrepl 8e KaXoKayadias firjoeva. rovs re
ypafifiartKovs edavfiat.e ra fiev rov 'O&vaaeojs
/ca/ca dv at,r)rovvr as , ra 8' lota dyvoovvras. Kal
pLTjV Kal rovs fiovuLKOVs ras fiev ev rfj Xvpa ^opSa?
apfiorreodai, dvdpfioora 8' e-yeiv rrjs ipvxfjs rd

28 rjOrj' rovs fiad-qfiariKOVs drrofiXerreLV fiev rrpos rov

° The point of Sotion's version is best seen if for the
indirect t'ov IWdrwva t6v kuvcl (sc. varelp) we substitute the
direct speech t'ov HXdrajj/a 6 kvuv (sc. 7raru>).

f ' From Kpictetus iii. 15. 4 it is evident that competition
in digging trenches (ev ti3 aywvi wapopixrcreaOai) formed a

28

VI. 26-28. DIOGENES

friends coming from Dionysins, Diogenes trampled
upon his carpets and said, " I trample upon Plato's
vainglory." Plato's reply was, " How much pride
you expose to view, Diogenes, by seeming not to be
proud." Others tell us that what Diogenes said
was, " I trample upon the pride of Plato," who
retorted, " Yes, Diogenes, with pride of another
sort." Sotion, however, in his fourth book makes
the Cynic address this remark to Plato himself.
Diogenes once asked him for wine, and after that
also for some dried figs ; and Plato sent him a
whole jar full. Then the other said, " If some one
iftks you how many two and two are, will you answer,
Twenty ? So, it seems, you neither give as you are
asked nor answer as you are questioned." Thus he
scoffed at him as one who talked without end.

Being asked where in Greece he saw good men,
he replied, " Good men nowhere, but good boys at
'Lacedaemon." When one day he was gravely dis-
coursing and nobody attended to him, he began
whistling, and as people clustered about him, he
reproached them with coming in all seriousness to
hear nonsense, but slowly and contemptuously when
the theme was serious. He would say that men
strive in digging b and kicking to outdo one
another, but no one strives to become a good man
and true. And he would wonder that the gram-
marians should investigate the ills of Odysseus,
while they were ignorant of their own. Or that the
musicians should tune the strings of the lyre, while
leaving the dispositions of their own souls discordant ;
that the mathematicians should gaze at the sun

part of the course of preparation which athletes underwent
at Olympia.

29

DIOGENES LAERTIUS

tjXlov /cat ttjv creX-qvqv, tol 8' iv ttogI TTpdypLdTa
Trapopdv tovs prjTopas Ae'yetv piev eo7roi>8a/ceVat
tol 8i/cata, Trpdrreiv 8e pnqhapbcbs' dAAd pur^v /cat
tovs <f>i\apyvpovs ipiyeLv p,ev to dpyvpLOV, virep-
ayarrdv Se. KareylvojGKe Se /cat rtov erraivovvTajv

pL€V TOVS SlKGLLOVS, OTL XP 7 ]f JL( ^ TOJV €7TdvO) eUv , £,7]-

Xovvtojv Se tovs TroXvxprjpLaTOVs . €klv€l 8' avTov

KCLL TO 0V€LV pLEV TOLS 0€OLS V7T€p Vyi€LCLS, iv aVTTJ

Se Trj dvoia /card ttjs vyieias Set7rvetv. dyaodat
Se /cat tG)v SouAojv ot XafipodxiyovvTas opwvTes
tovs SeuTTOTas pLrjhev dpird'QoLev tcov ioOiopiivojv.

29 enrjV€L tovs pceXXovTas ya/zetv /cat pLrj yapLelv, /cat
tovs pieXAovTas KaTOLTrXelv /cat p,rj KaTarrXelv , /cat

TOVS pLeXAoVTCLS 7ToXlT€V€o6cLL /Cat pLTj 7ToXlT€V€o9at }

/cat tovs 7raihoTpo(f)€lv /cat p,r) 7rat8orpo(/)etv, /cat
tovs 7TapaoK€va^op,€vovs avpi^Lovv TOLS SwdaTOLLS
/cat p,r) TTpouiovTas . eAeye Se /cat Setv Tas x € ^P a ^.

€7TL TOVS (f)lXoVS if<T€LV€LV pLTj GVyK6KapLpL€VOLS TOLS

SolktvXols. <j>r]crL Se MivLnnos iv ttj AtoyeVoi>s"
Ilpacret ojs dXovs /cat 7ra)XovpLevos rjpcoTrjdiq tl otSe
iroLelv. drreKpLvaTO, " dvhpujv dpyjELV "' /cat irpos tov
KTjpVKOL, " KTjpvaae," €(f>Tj, " €1 ti? eWAet heuTTOT-qv
avTtp 7TpLao-0aL." KcoXvdels /ca0t£e<70at, " OV$€V,"
€(f>rj, " Sta</>e'per /cat yap tovs t^flus" ottojs olv kzolvto

30 7TL77pdaK€oda.L." davp.d^eLV r e<f>7] ei yyTpav p,ev
/cat Ao7raSa ojvovpievoL KopLTrovpuev dvdpujirov Se

° Cf. Ecclus. iv. 31 (36) /ht) £<stw 77 x^p cov iKTcra^vq ets
rb \afieiv kcll iv tw a7ro5t56j'at avveoTaXixtvy , "let not thine
hand be stretched out to receive, and shut when thou
shouldest repay."

6 Menagius, followed by Hiibner, on the authority of

30

VI. 28-30. DIOGENES

and the moon, but overlook matters close at hand ;
that the orators should make a fuss about justice
in their speeches, but never practise it ; or that
the avaricious should cry out against money, while
inordinately fond of it. He used also to condemn
those who praised honest men for being superior to
money, while themselves envying the very rich. He
was moved to anger that men should sacrifice to the
gods to ensure health and in the midst of the sacrifice
should feast to the detriment of health. He was
.astonished that when slaves saw their masters were
gluttons, they did not steal some of the viands.
He would praise those who were about to marry
and refrained, those who intending to go a voyage
never set sail, those who thinking to engage in
politics do no such thing, those also who purposing
to rear a family do not do so, and those who make
ready to live with potentates, yet never come near
them after all. He used to say, moreover, that
we ought to stretch out our hands to our friends
with the fingers open and not closed. a Menippus b
in his Sale of Diogenes tells how, when he was cap-
tured and put up for sale, he was asked what he
could do. He replied, " Govern men." And he told
the crier to give notice in case anybody wanted to
purchase a master for himself. Having been for-
bidden to sit down, " It makes no difference," said
he, " for in whatever position fishes lie, they still
find purchasers." And he said he marvelled that
before we buy a jar or dish we try whether it rings
true, but if it is a man are content merely to look

Ambrosius, reads " Hermippus " ; for among 1 the works of
Menippus enumerated by Laertius below (§ 101) there is no
mention of a " Sale of Diogenes."

31

DIOGENES LAERTIUS

(Jiovr) rfj oifjei dpKovfjieda. eXeye rep E.evcdor] rep
Trpia\xevLp avrov, Selv Treideodai avrcp, el /cat

SodXoS €LTj- KCLL ydp €L LOLTpOS T) KvfiepVrjTTjS TjV

hovXos, Treicrdrjvou av avrcp. E^SouAos" Se (j)iqaiv
ev rep eTTiypacfyo/jLevto Atoyevovs Upaats ovrojs
ayeiv rovs iraloas rod 'ELevidoov, jxerd rd Xonrd
fiadrjfjLara IrnreveLV, ro^evetv, crcbevoovav , aKOvrlt,eiv
eireir ev rfj 7raXalorrpa ovk eirerpeire rep iraioo-
rpi^rj ddXrjruKebs dyetv, dAA' avro \xovov epvdiqp.aros

31 Karet^ov 8e ol Traioes TroXXd rronqreov /cat crvyypa-
ej>eeov /cat reov avrov Aioyevovs , rrdadv r ecf)oSov
avvrofiov rrpos rd evpLvq/xovevrov eTrrjcrKei. ev
oiKCx) t eoioauKe oiaKovelodat, Xtrfj rpo<f)fj xpojp,e-
vovs /cat voeop TTivovras, ev XPV Kovplas re /cat
d/caAAamt'crrous- elpyd^ero /cat dxlreovas /cat dvviro-
h-qrovs /cat aieoTriqXovs /cat /ca#' avrovs ftXerrovras
ev rat? 600 is. €^rjye 8' avrovs /cat errl Kvvqyecna.
ol 8e /cat avrov IS.Loye.vovs eTTipLeXeiav enoiovvro
/cat TTpds rovs yoveas alnqrtKebs ct^ov. o 8' avros
(fyrjGL rrapd rep ILevidor] /cat y-qpaaai avrov /cat
davovra racfrrjvai npds reov vleov avrov. evda /cat
TTwdavofievov rod Hevidoov rrebs avrov ddipetev,

32 £<f> r }> ' £ P" 1 frpoo-ojirov" ■ rod 8' epopievov " 8td ri; "
"ore \xer oXlyov," etVre, " fxeXXec rd Kara) dva>
crrpefieudai." rovro 8e 8td rd eiriKparelv 77877
rovs Ma/ceSovas" rj e/c raneiveov vi/jtjXovs ylvecrdai.
eloayayovros nvos avrov els olkov noXvreXrj /cat
KOjXvovros Trrvaai, eVetS-^ e^pe/Ltj/raro, els rrjv oi/jlv
32

VI. 30-32. DIOGENES

at him. To Xeniades who purchased him he said,
" You must obey me, although I am a slave ; for,
if a physician or a steersman were in slavery, he
would be obeyed." Eubulus in his book entitled
The Sale of Dioge?ies tells us that this was how he
trained the sons of Xeniades. After their other
studies he taught them to ride, to shoot with the
bow, to sling stones and to hurl javelins. Later,
when they reached the wrestling-school, he would
not permit the master to give them full athletic
training, but only so much as to heighten their
colour and keep them in good condition.

The boys used to get by heart many passages
from poets, historians, and the writings of Diogenes
himself ; and he would practise them in every short
cut to a good memory. In the house too he taught
them to wait upon themselves, and to be content with
plain fare and water to drink. He used to make them
crop their hair close and to wear it unadorned, and
to go lightly clad, barefoot, silent, and not looking
about them in the streets. He would also take them
out hunting. They on their part had a great regard
for Diogenes and made requests of their parents for
him. The same Eubulus relates that he grew old
in the house of Xeniades, and when he died was
buried by his sons. There Xeniades once asked him
how he wished to be buried. To which he replied,
" On my face." " Why ? " inquired the other.
" Because," said he, " after a little time down will
be converted into up." This because the Mace-
donians had now got the supremacy, that is, had
risen high from a humble position. Some one toojt
him into a magnificent house and warned him not
to expectorate, whereupon having cleared his throat

VOL. II d 33

DIOGENES LAERTIUS

avrov eirrvaev, elncjv ytipova tottov [xt) evprjKevai.

OL Se TOVTO ' ApL(JTL7T7TOV (f)(l(JL. (fxjJVquaS 7TOT€,

ld> avdpcoiroL," Kal] ouveXdovrojv, KadiKero rfj
fSaKTTjpia, elrrajv y " dvd pdmovs ihcdAecra, ov Kaddp-
jjLCLTa," ws <£>r]<JLv 'Exrarcov iv tw vpajrcp rcvv
XpeiaV. (jxicrl 8e Kal WXe^avopov elirelv a»s" elirep
'AAetjavopos fir] iyeyovetv, -qdeXrjcra av AtoyevT]?
yeveodai.

33 'AvaiTrjpovs eXeyev ov tovs KOJ(f>ovs Kal rv&Xovs,
dXXd rovs fxr) ey^ovras TTiqpav. elcreXOwv ttot€
rjfjLL^vprjTOS els viiov gv\17t6ulov , Kadd <f>r)GL M77-
rpoKArjs lv rat? Xpeiais", nXr/yds eAa ( 8e- /xera 8e
iyypdibas rd oVo/xara els XevKOJLia tojv TrX^dvrojv
TTepirjet e£r)fi[jL€vos, ecus avrovs vBpei TrcpiedrjKe
KaTayiva)GKopi£vov<; Kal eTrnrX-qTropievovs . eXeyev
eavrov Kvva eivai tojv eTraivovpiivajv , aAAa paqoeva
roXfjidv tCjv IrraivovvTcov crvvetjievat, ZttI ttjv diqpav.
Trpos rdv elnovra, " Hvdca vikuj dvopas," " eydj
fj.ev ow," €ltt€v, " dvopas, crv 8' avSpdnoSa."

34 Ylpos tovs tlrrovras, " yepwv el Kal Xonrdv

aVe?>" " tI oe," ecfrrj, " el SoAr^ov erpexov, irpds rep

re'Aei €oet p.e dvelvai Kal pbrj fi&XXov emrelvtu;

KX-qBels ZttI oeiiTvov ovk €<f)rj TrapZotoBar pLrjoe

yap TTpep-qv avrtu \dpiv iyvcoKevai. yvp.vols 7tooI

X^-dva eVaret /cat raAAa ocra dVco rt poeipr\i at,' Kal
34

VI. 32-34. DIOGENES

he discharged the phlegm into the man's face, being
unable, he said, to find a meaner receptacle. Others
father this upon Aristippus. One day he shouted
out for men, and when people collected, hit out at
them with his stick, saying, " It was men I called
for, not scoundrels." This is told by Hecato in the
first book of his Anecdotes. Alexander is reported to
have said, " Had I not been Alexander, I should have
liked to be Diogenes."

The word " disabled " (o.va.7njpovs), Diogenes held,
ought to be applied not to the deaf or blind, but to
those who have no wallet (irrjpai). One day he made
his way with head half shaven into a party of young
revellers, as Metrocles relates in his Anecdotes, and
was roughly handled by them. Afterwards he
entered on a tablet the names of those who had
struck him and went about with the tablet hung
round his neck, till he had covered them with
ridicule and brought universal blame and discredit
upon them. He described himself as a hound of the
sort which all men praise, but no one, he added, of
his admirers dared go out hunting along with him.
When some one boasted that at the Pythian games
he had vanquished men, Diogenes replied, M Nay, I
defeat men, you defeat slaves."

To those who said to him, " You are an old man ;
take a rest," " What ? " he replied, " if I were
running in the stadium, ought I to slacken my pace
when approaching the goal ? ought I not rather to
put on speed ? " Having been invited to a dinner,
he declared that he wouldn't go ; for, the last time
he went, his host had not expressed a proper grati-
tude. He would walk upon snow barefoot and do
the other things mentioned above. Not only so ; he

35

DIOGENES LAERT1US

(hfia he Kpea eVexeip^cre (frayelv, dXX > ov hiWKrjae.
KareXafie rrore A-qfjLocrdevqv rov prjropa ev iravho-
Keico dpLurcovra. rod 8' VTTOXwpovvros, " roaovrco
fiaXXov," €(f)T), "ear) ev tw TravhoKeicp." tjevajv he
TTore dedaaadac deXovrojv Ar^fioodevrjv, rov piecrov

SaKTvAoV €KT€LVaS } "oVTOS V/JLLV," €(f>rj , " i<JTLV 6

35 ' ' AdrjvaLOJV hr)pLaya>y6s>" eK^aXovros 8' dprov
rivos Kal alcrxwofJLevov dveXeadai, fiovXopievos
avrov vovderfjaai, Kepdp,ov rpax^Xov hrjaas ecrvpe

Sid TOV ]\€pail€LKOV.

Mt/xeur^at eAeye rovs xopoSiSacrKaAou?* Kal
yap eKeivovs vrrep rovov evhihovai eve/cot rov tovs
Xolttovs aibaudai rod rrpoGTjKovros rovov. rovs
TrXeiGrovs e'Aeye Trapd haKrvXov pLalveoOai' edv
ovv ns rov fxeaov rrporelvas Tropeviqrai, 8o£ei rep
fialveadai, idv he rov Xuxavov, ovKeri. ra 7roXXov
d£ia rov (.ir/hevos eAeye TTiTrpdoKeadai Kal €IA7toXlv
dvopidvra yovv rpiax^Xloiv nnrpduKeadaiy xolvLKa
8' dX(f)Lra)v ovo xaXKtov.

36 Ta> rrpiaiiiva) avrov z.evidhr\ (f>7]GL, " dye qttujs
ro rrpoorrarropuevov TToaqaeis." rov 8' elirovros,

dvaj 7rorap,d)v xojpovGL irayai,
" el he larpov errpia) voodJv, ovk dv," e<f>r), " avrcp
eirelQov, dXX elves dv d>s avoj irorautov ^copouo-t
rrayal; " ijdeXe rts nap avrcp cfriXoaocfreZv 6 he ol
oaireph-qv hovs eKeXevcrev aKoXovdeZv. J)S 8* v-rr 9
alhovs piipas aTrrjXde, fxera X9° vov VTravriqaas

a Eur. Med. 410.
36

VI. 34-36. DIOGENES

even attempted to eat meat raw, but could not I
manage to digest it. He once found Demosthenes /
the orator lunching at an inn, and, when he retired
within, Diogenes said, " All the more you will be
inside the tavern." When some strangers expressed
a wish to see Demosthenes, he stretched out his
middle ringer and said, " There goes the demagogue
of Athens." Some one dropped a loaf of bread and
was ashamed to pick it up ; whereupon Diogenes,
wishing to read him a lesson, tied a rope to the neck
of a wine-jar and proceeded to drag it across the
Ceramicus.

He used to say that he followed the example of
the trainers of choruses ; for they too set the note
a little high, to ensure that the rest should hit the
right note. Most people, he would say, are so nearly
mad that a finger makes all the difference. For, if
you go along with your middle finger stretched out,
some one will think you mad, but, if it's the little
finger, he will not think so. Very valuable things,
said he, were bartered for things of no value, and
vice versa. At all events a statue fetches three
thousand drachmas, while a quart of barley-flour is
sold for two copper coins.

To Xeniades, who purchased him, he said, " Come,
see that you obey orders." When he quoted the line,
Backward the streams flow to their founts,

Diogenes asked, " If you had been ill and had
purchased a doctor, would you then, instead of
obeying him, have said "'Backward the streams
flow to their founts ' " ? Some one wanted to study
philosophy under him. Diogenes gave him a tunny
to carry and told him to follow him. And when
for shame the man threw it away and departed,

37

DIOGENES LAERTIUS

avrco kclI yeXdoas Ae'yet, " rrjv gtjv koX ifxrjv cj>iXiav
oairipo-qs SteAucre." AlokAtjs 8' ovrojs dvaypd(f)€L.

€L7TOVTOS TIVOS GLVTO), " €7TlTaTT€ 7]}XLV , AlOyeVeS","

amayaycov avrov -qpLiajfioXlov rvpov i&l8ov cpepeuv
dpvrjoapLevov hi, " rrjv wqv," €(f)r], " Kal ijjirjv <f>iXiav
rjfjLiatfioAiov rvpihiov StaAeAu/ce."

37 Qeaodp.evos rrore rratolov rals X e P° l 7T ^ vov
i^€ppajj€ rfjs rrr\pas rrjv KorvX-qv, elirdjv, " iraioiov
fie vevLKTjKev evreXela." itjdftaAe 8e /cat ro rpv-
fiXiov, ofjLOLcus Tratoiov 6eo.aap.evos, eTreior) Karia^e
ro aKevoSy to) kolXoj rov ifjwpiov rr)v <f>aKrjv
V7TO&exopL€vov . ovveXoyi^ro 8e Kal ovrcos' rcbv
detZv iari rravra- </>lXol 8e ol ao<f>ol tois deois-
Koivd ok rd ra>v <f>LXojv. irdvr dpa iari rtov
ao<f)tuv. deaadpievos rrore yvvaiKa dax^p^ovecrre-
pov toZs deols TrpoGTTiTTTovaav , fiovXopLevos aVTTJS
irepieXcHV rrjv h€LGi6aip.ov lav , Kadd <f)r]Gi TjOjiXos
6 Tlepyaios, npoaeXdtbv elrrev, " ovk evXaBfj, d>
yvvai, pJ] wore deov oTnadev eortoros — iravra yap

38 ioTLV avrov rrXrjpr] — dax r )! JLOV1 j (J TlS > " r <? 'Aa-
KX-qTTLOj dvedrjKe TrXrjKrrjv, os rovs iiri oro/xa
irirtrovras lmrpix ojv crvvdrpifiev.

Elo)0€l 8e Xeyeiv rds rpayiKas dpas avrco
ovvrjvriqKivat' elvat yovv

drroXis, doiKos, narptSog icrreprjpLevos,
tttujxos, TTXavrjrrjs, filov iywv tov</>* r)p,epav.

etf>aot<€ 8' dvriridivai rvxj] p<ev ddpoos, vopao Se 1
1 U <<5eIV> Richards.

• Nanck, T.<;.1\\ AtUtp. ?8*
38

VI. 36-38. DIOGENES

some time after on meeting him he laughed and
said, " The friendship between you and me was
broken by a tunny." The version given by Diocles,
however, is as follows. Some one having said to
him, " Lay your commands upon us, Diogenes,"
he took him away and gave him a cheese to carry,
which cost half an obol. The other declined ; where-
upon he remarked, " The friendship between you
and me is broken by a little cheese worth half an
obol."

One day, observing a child drinking out of his
hands, he cast away the cup from his wallet with
the words, " A child has beaten me in plainness of
living." He also threw away his bowl when in like
manner he saw a child who had broken his plate
taking up his lentils with the hollow part of a morsel
of bread. He used also to reason thus : " All things
belong to the gods. The wise are friends of the
gods, and friends hold things in common. Therefore
all things belong to the wise." One day he saw a
woman kneeling before the gods in an ungraceful
attitude, and wishing to free her of superstition,
according to Zoilus of Perga, he came forward and
said, " Are you not afraid, my good woman, that a
god may be standing behind you ? — for all things
are full of his presence — and you may be put to
shame ? " He dedicated to Asclepius a bruiser who,
whenever people fell on their faces, used to run up
to them and bruise them.

All the curses of tragedy, he used to say, had
lighted upon him. At all events he was

A homeless exile, to his country dead.
A wanderer who begs his daily bread. 3

But he claimed that to fortune he could oppose

39

DIOGENES LAERTIUS

<f>voiVy Tradzi hi Xoyov. iv tw Kpavelto rjXtovfiivcp
avrw WXi^avopos eVtcrra? (fyrjcriv, " a'iTi]a6v fie
o ^eAeis".'' Kal 6V, " olttogkott^ctov p,ov," (frrjcrl.

jJLCLKpa TLVOS OLVayLVtOGKOVTOS KOLL 77/30? TW TtXci

tov fiifiXiov dypaSov tl irapaoet^avTos " Oappeire,"
€(f)7], " dvopes' yrjv Spa)." rrpos tov crvXAoyiadfievov
on Kepara e^et, di/japuevos tov [xeroanov , " iyd)

39 fi€v t " €(f>r), " ovx opoj." ofxoiajs Kal 7rp6s tov

€l7TOVTa OTL KLVqGLS OVK €CTTiV, dvaUTaS 7T€pL€7TaT€l.
TTpOS TOV AiyOVTOL 7T€pl TO)V fJL€T€Cl)pOJV, " 7TO0TCUOS,"

ecjiri, " rrdpei oltto tov ovpavov ; " €VVOVX ov ^X"
Orjpov iTTiypdipavTOS iirl ttjv olklolv, " pLr/Siv €lo~ltcd

KO.KOV," "6 OVV KVpLOS," €</>7) , " TT]S OIKICLS 7TOV

elaeXdr); " toj fivpoj tovs nohas dXeiifjdfJLevos €<f>rj
OL7TO [Lev ttjs K€(baXrjs els tov depa dmeVai to

(JLVpOV, OL7TO Se TO)V ITOOtbv €L$ TTjV dcrcfyp-qcrLV . dtjtovv-

tcov 'AOrjvaLOJV fJLvrjdrjvai avTOV Kal XeyovTwv a>s
iv doov npoehpias ol p,e\xvt]\iivoi Tvyydvovvi,
" yeXolov," ecbrj, " el ' AyqolXaos p,€V Kal 'E7ra/zeiv-
wvSag iv toj fiopfiopto hidijovoiv y evTeXeis hi Tives
pL€LLvrjfJbevoL iv TaZs LiaKapaiv vqoots eaovTat."

40 Tipos tovs ipnvoavTas em ttjv Tpdire^av fivg,
" ISov," (brjCTL, " Kal Aioyivr]? uapaaiTOVs Tpi<f>ei."
YlXdTwvos €L7t6vtos avTov Kvva, " val," e<hf]' " iyd)
yap iiravrjXdov itrl tov? ireirpaKOTas . e/c tov

a Of Pint. Alex. c. 14.

VI. 38-40. DIOGENES

courage, to convention nature, to passion reason. -^
When he was sunning himself in the Craneum,
Alexander came and stood over him and said, " Ask
of me any boon you like." To which he replied,
"Stand out of my light." a Some one had been
reading aloud for a very long time, and when he was
near the end of the roll pointed to a space with
no writing on it. " Cheer up, my men," cried
Diogenes ; " there's land in sight." To one who
by argument had proved conclusively that he
had horns, he said, touching his forehead, " Well,
I for my part don't see any." In like manner,
when somebody declared that there is no such
thing as motion, he got up and walked about.
When some one was discoursing on celestial pheno-
mena, " How many days," asked Diogenes, " were
you in coming from the sky ? " A eunuch of bad
character had inscribed on his door the words, " Let
nothing evil enter." " How then," he asked, " is
the master of the house to get in ? " When he had
anointed his feet with unguent, he declared that from
his head the unguent passed into the air, but from his
feet into his nostrils. The Athenians urged him to
become initiated, and told him that in the other
world those who have been initiated enjoy a special
privilege. " It would be ludicrous," quoth he, " if
Agesilaus and Epaminondas are to dwell in the mire,
while certain folk of no account will live in the Isles
of the Blest because they have been initiated."

When mice crept on to the table he addressed
them thus, " See now even Diogenes keeps para-
sites." When Plato styled him a dog, " Quite true,"
he said, " for I come back again and again to those
who have sold me." As he was leaving the public

DIOGENES LAERTIUS

fiaXaveiov e^idjv rw p.ev 7rv0opLevcp el rroXXol
avdpumoi Xovvrai, r^pvqaaro' ra> 8\ el rroXvs
o^Ao?, copLoXoyqae . IlXdrcuvos opiaapLevov, "Av-
dpojTros ear i t^tpov oirrovv dnrepov, Kal evooKt-
piovvros, rlXas dXeKrpvova elcnjveyKev avrov els
rrjv crxoXrjv Kal <j>iqaiv, " ovros eanv 6 YlXdrajvos
dvdpajrros." odev rep opco rrpoaeredrj to irXarvatw-
X ov - Trpos top rrvdopievov ttoIq wpa Set apiarav,
" el p,ev rrXovoLos,'' e(f>7], " orav deXrj- el oe rrevrjs,
orav €XJ]-"

41 'Ev Meyapots' loajv rd fiev TTpoBara rols oep-
p,aaiv eaKerraapLeva, rovs oe Traloas avrdJv yvpivovs,
ecfyq, " XvoireXeorepov eari ^Sleyapews Kpidv elvai
rj vlov." 7rpos top evrivd^avra avrw ookov, elra
elirovra, " (fyvXatjai" " rrdXiv yap pie," €<f>r), " iraieiv
/ze'AAets' ; " eXeye rovs p^ev orjp,ayajyovs o^Xov
hiaKovovs, rovs Se are<j)dvovs Sotjrjs e^avd-qp,ara.
Xvx vov l^ e ^ rjpiepav aifias TTepir\ei Xeywv " dv-
Opojirov tyro)." elarrjKei rrore KaraKpovvu^opLevos'
rcov he. irepiearujTajv eXeovvrwv, rrapdjv YiXdrojv
e<j>r] } " el fiovXeoQ* avrov eXerjaat, aTroor-qre,"
evheiKvvpLevos </>tAoSo£tav avrov. evrplifjavros avrco
KovhvXov rivos, " 'Hpa/cAet?,'' €(f>r) t " olov pie XPl^
eXdvdave rd pLerd nepiKecfraXaLas 77-ept7ra.Tetv."

42 aAAa Kal MctStou KovhvXiaavros avrov Kal elirovros,
" rpLoxlXtai 001 Kelvrai enl rfj rparret^y rfj e£rjs
TTVKriKovs Xafiajv ipidvras Kal KaraXoijaas avrov
e(f>r), " Tptcr^tAtat 001 Kelvrai hrl rfj rpane^r) ."

Where the wool was of fine quality, as near Tarentum
(Hor. Carm. ii. 6. 10 " pellitis ovibus "), the fleeces were
protected by coverings of skin, partly against damage from
brambles and partly to preserve the colour (Varro, R.R. ii. 2).

I*

VI. 40-42. DIOGENES

baths, somebody inquired if many men were bathing.
He said, No. But to another who asked if there was
a great crowd of bathers, he said, Yes. Plato had
denned Man as an animal, biped and featherless,
and was applauded. Diogenes plucked a fowl and
brought it into the lecture-room with the words,
" Here is Plato's man." In consequence of which
there was added to the definition, " having broad
nails." To one who asked what was the proper
time for lunch, he said, If a rich man, when you
will ; if a poor man, when you can."

At Megara he saw the sheep protected by leather
jackets, while the children went bare. " It's better,"
said he, " to be a Megarian's ram than his son." a
To one who had brandished a beam at him and then
cried, " Look out," he replied, " What, are you
intending to strike me again ? " He used to call
the demagogues the lackeys of the people and the
crowns awarded to them the efflorescence of fame.
He lit a lamp in broad daylight and said, as he went
about, " I am looking for a man." One day he got
a thorough drenching where he stood, and, when the
bystanders pitied him, Plato said, if they really
pitied him, they should move away, alluding to his
vanity. When some one hit him a blow with his fist,

Heracles," said he, how came I to forget to put
on a helmet when I walked out ? " Further, when
Meidias assaulted him and went on to say, " There
are 3000 drachmas to your credit," the next day he
took a pair of boxing-gauntlets, gave him a thrashing
and said, " There are 3000 blows to your credit."

We are reminded of what Augustus said when he heard of
the execution of Antipater, " It is better to be Herod's pig
than his son."

L3

DIOGENES LAERTIUS

AvOlOV TOV (fxipflCLKOTTtoXoV TTvOofJLeVOV €L 0€OVS
POfJLL^ei, " 7TOJS 8e," €17T€V, " OV VO/JLl^CO. 07TOV KOLl G€

deolg ix9 pdv V7ToXap,Bdvoj ; " ol Se QeoSojpov

€L7T€LV TOVTO. lSo)V TIVCL TTepippaiVOpLtVOV €7T€l7T€V ,

" d) KaKohatfiov , ovk lirior aoai on cjorrrep ra>v
ev ypapLjJLaTiKfj dpLapr^pLarcov Trepippaivopievos ovk
dv arraXXayei'qs , ovtojs ovhk raw iv rw /3ta>; "
evc/caAet rolg dvdpdjTTois nepl rrjs evxrjs, alrelcrOai
Xiywv avrovs dyaOd rd avrolg ooKovvra /cat ov

43 rd /car dXrjdeLav. 7rp6s 8e rovs irepX rd oveipara
€7TTor]iJLevov£ eXeyev cos" vnep a>v pcev rtpdrrovoiv
vrrap, ovk Ittigt pl(j>ovr ai, vnep oov 8e Kadevhovres
(fyavraotovvrai, TroXvTTpaypLovovoLV . 'OAu/zmacrt rod
KiqpvKOs dveiiTovros, " vikcl Aloj£lttttos dvopas,"

ovros jxev Srj avSpdnoSa, dvopas 8' iyw."
'Hya7Taro 8e kolI irpds A9-qvaiojv pueipaKLOV
yovv rdv ttL9ov avrov ovvrpirjjavros, rw puev 7rXrjyds
eoooav, eKelvtp 8c dXXov Trapeuxov. cfyrjal 8e
Aiovvoios 6 (jrwiKos cbs puerd XatpaWtav cruA-
Xr](f)del? dnrjx^ 7 ] irpos QlXlttttov /cat ipcorrjdeis
oar is eurj, diTeKpivaro y " KardoKOTros rrjs orrjs
d7rXr] err ias'" 69ev 9avpLao9els d(f)€L9rj.

44 ' AXe^dvopov rrore rrepajjavros €7noroXrjv rrpds
' ' Avrlrrarpov els *A9r)vas 8ta nvos y A9Xiov, rrapdiv

fyy

d9Xios Trap* d9Xiov 8t' d9Xiov irpds d9Xiov.

HephiKKOv dTreiXrjuavro?, el p,r) eX9oc npos
avrov, aTTOKreveiv, ecfrr], " ovhev p.i'ya- /cat yap
Kav9apos /cat fyaXdyyiov rovr dv Trpd^eiev"

n

VI. 42-44, DIOGENES

When Lysias the druggist asked him if he believed
in the gods, " How can I help believing in them,"
said he, " when I see a god-forsaken wretch like
you ? " Others give this retort to Theodorus. ,
Seeing some one perform religious purification, he
said, " Unhappy man, don't you know that you can
no more get rid of errors of conduct by sprinklings
than you can of mistakes in grammar ? " He would
rebuke men in general with regard to their prayers,
declaring that they asked for those things which
seemed to them to be good, not for such as are truly
good. As for those who were excited over their
dreams he would say that they cared nothing for
what they did in their waking hours, but kept their
curiosity for the visions called up in their sleep. At
Olympia, when the herald proclaimed Dioxippus to
be victor over the men, Diogenes protested, " Nay,
he is victorious over slaves, I over men."

Still he was loved by the Athenians. At all
events, when a youngster broke up his tub, they I
gave the boy a flogging and presented Diogenes
with another. Dionysius the Stoic says that after
Chaeronea he was seized and dragged off to Philip,
and being asked who he was, replied, " A spy upon
your insatiable greed." For this he was admired
and set free.

Alexander having on one occasion sent a letter to
Antipater at Athens by a certain Athlios, Diogenes,
who was present, said :

Graceless son of graceless sire to graceless wight by
graceless squire.

Perdiccas having threatened to put him to death
unless he came to him, " That's nothing wonder-
ful," quoth he, " for a beetle or a tarantula would

45

DIOGENES LAERTIUS

€K€lvo 8e jiaXXov (LTreiXelv rj$LOV ojs " el koll ^copts"
ifjiov t^aaiy evSai/jiovcos trjGOiro." ifioa 7toA\(lkls
Aeycuv tov tojv avOpcontov fiiov pdoiov vtto tcov
decov SeSocrdat, a7TOK€Kpv(f)daL 8' avrcov ^tovvtojv
[jLeAiTrrjKTa koll p,vpa Kai tol TTapaTrArjoia. 66 ev

TTpOS TOV VTTO TOV OLK€T0V VTToSovpL€VOV , " OV7TO),"
€LTT€, " fXaKaplOS €L> O.V (XT) G€ KOLL 6.7TOfXV$rj- TOVTO

8' eWat 7TT]pojdevTi gol ras" ^etpas'.''

45 Oeaadfievos irore tovs UpopLvrj/jLOvas tojv Tapntov
nva <f)idXrjv ixf>r]pr)pL€vov airdyovTas €<f>r), " ol
fjieyaXoi kA€7ttoll tov piiKpov aTrdyovGL." 6ea-

OapLEVOS 7TOT€ pL€ipaKLOV AlBoVS fidXXoV €771 GTOLVpOV,

" eiiye," €L7T€, (< Tev£r) yap tov gkottov." npos tol
TrepiGTavTa p^eipaKia Kai elrrovTa, " fiAeTrojpLev p,r)
haKT) rjpL&s," " dappelTe," €(/>r]> " Traioia- kvojv

T€VT Ata OVK €G6Ul." TTpOS TOV €Trl TTJ AeOVTjj
6pV7TTOpL€VOV, TTaVGai, ' €(f>TJ , " TOL TTJS dp€TTJS

GTpOjpLOLTOL KaTaLGXVVOJV ." TTpOS TOV fJLaKGLpL^OVTOL

KaAXiGdevrjv Kai AeyovTa ojs ttoAvtcAcov nap*

i AA€^dvhpO) p,€T€X€L, " KaKoBatpLOJV pi€V OVV €GTLV,"

etnev, " os Kai apiara Kai oenrvel OTav 'AAe£dV8poj
oo£r)."

46 XprjpLaTOJv oe6p,€vos aTraiTelv eXeye tovs c^lAovs,
ovk atTelv. en ay o pas ttot€ ytipovpyoiv, " eWe,"
€<f>r), " Kai tt)v KoiALav r)v TrapaTpiijjavTa /xt) Treivrjv."
pL€ipaKLOV OeaadpLevos /xera oaTparrajv irrl Seirrvov
dmov, aTTOOTrdoas irpos tovs otKeiovs aV^yaye

a i.e. " some day you'll come to the gallows."
46

VI. 44-40. DIOGENES

do the same." Instead of that he would have ex-
pected the threat to be that Perdiccas would be
quite happy to do without his company- He would
often insist loudly that the gods had given to men
the means of living easily, but this had been put
out of sight, because we require honeyed cakes,
unguents and the like. Hence to a man whose
shoes were being put on by his servant, he said,
" You have not attained to full felicity, unless he
wipes your nose as well ; and that will come, when
you have lost the use of your hands."

Once he saw the officials of a temple leading away
some one who had stolen a bowl belonging to the
treasurers, and said, " The great thieves are leading
away the little thief." Noticing a lad one day
throwing stones at a cross (gibbet), " Well done," he
said, " you will hit your mark." a When some boys
clustered round him and said, " Take care he doesn't
bite us," he answered, " Never fear, boys, a dog
does not eat beetroot." To one who was proud of
wearing a lion's skin his words were, " Leave off dis-
honouring the habiliments of courage." When some
one was extolling the good fortune of Callisthenes
and saying what splendour he shared in the suite
of Alexander, " Not so," said Diogenes, " but rather
ill fortune ; for he breakfasts and dines when
Alexander thinks fit."

Being short of money, he told his friends that he
applied to them not for alms, but for repayment of
his due. When behaving indecently in the market-
place, he wished it were as easy to relieve hunger
by rubbing an empty stomach. Seeing a youth
starting off to dine with satraps, he dragged him
off, took him to his friends and bade them keep

*7

DIOGENES LAERTIUS

kill 6/ceAeuce riqpelv. npos to KeKOOLirjLievov Lietpd-

KLOV TTvdoLieVOV TL €<f)r) OV 7TpOT€pOV Xe^CLV aVTO) ,

el lit] dvaovpdjievos Set^ete Trorepov yvvq Igtlv -q
dviqp. Trpos to KOTTaf$Ll,ov iv to> fiaXavzLa) Lieipd-

KLOV <f>T]GLV, " OUOJ ^cXtLOV, TOOOVTO) ytipOV ." Iv

heiiTVOj TrpooeppiTTTOvv avTw TLves ocrTapia ojs kvvl-
koll os aTraXXaTTOLievos 7rpoor€Ovpr]G€v avTols COS"

KVOJV.

47 Tovs prjTopas koX ttolvtcls tovs IvhotjoAoyovvTCLs

TpiCFO,v9po')7TOVS a7T€Ka\€L aVTL TOV TpiUadXiOVS .

tov a.Lia6rj ttXovglov irpofiaTOV elne xpucro/zaAAov.
deacrdfJLevos eVt acroj-rou oIklcl iirLyeypaLLLiivov ,
" TTpdoiLios," " jjSeLv," elnev, " otl ovtoj Kpac-
TTaAcooa pahiuos i^eLiecroLS top K€KTr)Lievov." Trpos

TO KOLTOLLTlOJLieVOV LL€LpaKLOV TO TrXrjOoS TOJV €VO~

xXovvtcuv , " Travoai yap," €(f>r), " koI gv tol Sety/xara
tov naoyrjTLaJVTOs irepLcfrepwv." Trpos to pvirapov
fiaXavelov, " ol ivddSe," €<$>?], " XovodiievoL ttov
Xovvto,i; " Trayeos KiOapcohov irpos TrdvTojv li€li-
(hoLievov avTOS llovos ivr/jvci'' ipcoT-qOels Ss Sta tL,
€(f>r), " otl ttjXlkovtos o)V Kidapcohei koI ov

Xr)OT€V€L."

48 Tov Kidapojoov del KaTaXenrofxevov vtto tujv
aKpooLTcuv TjOTrdcroLTO, " X a ^P 6 dXeKTop"' tov Se
€L7tovtos, " Sta tl ; " " otl," e<f>r), " ahcuv ndvTas
iyeLpeLS." p,€LpaKLOV eVtSei/cyu/xeVou TrXriptocras to

TTpOKoXlTLOV depfJLOJV aVTLKpV €K0L1TT€- TOV Se nXl]-

dovs €ls clvtov d(f)opowTos OavLid^eLV €(f>rj 7ra>s

a "You would not see so many bones if I were the dog,"
was Dante's retort when annoyed by similar attentions at
the table of Can Grande.
48

VI. 46-48. DIOGENES

strict watch over him. When a youth effeminahlv
attired put a question to him, he declined to answer
unless he pulled up his robe and showed whether he
was man or woman. A youth was playing cottabos
in the baths. Diogenes said to him, " The better
you play, the worse it is for you." At a feast ;
certain people kept throwing all the bones to him as
they would have done to a dog. a Thereupon he
played a dog's trick and drenched them.

Rhetoricians and all who talked for reputation he
used to call " thrice human," meaning thereby
" thrice wretched." An ignorant rich man he used
to call " the sheep with the golden fleece." Seeing
a notice on the house of a profligate, " To be sold,"
he said, " I knew well that after such surfeiting you
would throw up the owner." To a young man who
complained of the number of people who annoyed
him by their attentions he said, " Cease to hang out
a sign of invitation." Of a public bath which was
dirty he said, " When people have bathed here,
where are they to go to get clean ? " There was
a stout musician whom everybody depreciated and
Diogenes alone praised. When asked why, he said,
" Because being so big, he yet sings to his lute and
does not turn brigand."

The musician who was always deserted by his
audience he greeted with a " Hail chanticleer," and
when asked why he so addressed him, replied,
" Because your song makes every one get up." A
young man was delivering a set speech, when
Diogenes, having rilled the front fold of his dress
with lupins, began to eat them, standing right oppo-
site to him. Having thus drawn off the attention of
the assemblage, he said he was greatly surprised

VOL. II e 40

DIOGENES LAERTIUS

€K€lVOV a.<j)€VT€S €1$ GVTOV OptOGL. XeyovTOS S'

avrw twos LGXvptos heLGLoaipiovos , " /xia TrX-qyfj
tt)v K€<j>a\rjv gov Stapp-q^ajj" " iydo oe y€," €ltt€ }
" rrrapayv e£ apturepajv TpepL€LV oe uoL-qGco."
*Y{yrjolov 7Tapa.Ka\ovvTos ^/o^crat tl olvto) rcov
crvyypafi/jLdrojv, "/xdVaios"," €cf>rj } " TvyxdvtLs, to
'HyrjGLa, o? tcr^aSas' fxev ypanra? ovx OLtpfj, dXXd
rag dXr]9ivds' doK-qatv ok iraptScbv ttjv dXrjOwrjv
€7tl ttjv yeypapLfjLevrjv op/xa?."

49 Ylpos re rdv ovethiuavra avTto ttjv tfrvyrfv, " dXXd

TOVTOV y €V€K€V," €L7T€V, "tb KOLKoSoLLLLOV, €(j)lXo -
GO(f>7)Ga." KOLL 77aAty €L7TOVTOS TWO?, " TiLVOJ7T€lS

gov (f)vyr}v KareyvojGav ," " iydo Se ye," elirev,

" €K€LVCOV {lOVTjV." I80JV 1TOT ' OXvLLTTLOVLKiqV 77/50-

para vepiovra, " Ta^eoj?/' etirev, " do peXriGre,
LieTefirjs dird tCov *QXv\xtt'llov em rd Xe/xea.''
epdjrrjdels oid tl ol ddX-qral dvaiGdrjTol eiGW, €<f)rj,
otl KpiaGiv veiots koI fioeiois dvcpKoSofJLrjvraL."
fjT€L TTore dvopLavTci' eptoTridels Se 8ia tl tovto
TTOLel, " fieXeTO)," etnev, " duorvyydvzLv!' oltlov
TLva—Kol yap tovto irpwTov ZttoUl Sta ttjv diroplav

€tf)T], " €L fJL€V Kol d.XAtp $€$a)KOLS, S6s KafJLOL' €1

Se [XT], air* i/iov dp£aL."

50 'EpOJTYjOeLS 7TOT6 VTTO TVpdvVOV TToloS €L7] dfJL€lVCOV

XolXkos els dvhpLavTa, €cf>rj, " defy* ov 'Ap/xoSios 1
koll ApLOToyeLTOJV e'xaA/ceu^crav ." epa>T7]dels TTOJS
XpfjroLL Alovvglos tch? <f>lXoLS, €(f>rj , " cbs dvXaKOLS,
tovs fxkv 7rXrjpeLS KprjpLvdw, tovs Se Kevovs pL7TTO)i>."
veoydfjLOV inLypdipavTos em ttjv olklclv,
50

VI. 4s -so. DIOGENES

that they should desert the orator to look at himself.
A very superstitious person addressed him thus,
11 With one blow I will break your head." " And
I," said Diogenes, " by a sneeze from the left will
make you tremble." Hegesias having asked him to
lend him one of his writings, he said, " You are a
simpleton, Hegesias ; you do not choose painted
figs, but real ones ; and yet you pass over the true
training and would apply yourself to written rules."

When some one reproached him with his exile, his
reply was, " Nay, it was through that, you miserable
fellow, that I came to be a philosopher." Again,
when some one reminded him that the people of
Sinope had sentenced him to exile, " And I them,"
said he, " to home-staying." Once he saw an
Olympic victor tending sheep and thus accosted
him : " Too quickly, my good friend, have you left
Olympia for Nemea.° " Being asked why athletes are
so stupid, his answer was, " Because they are built
up of pork and beef." He once begged alms of a
statue, and, when asked why he did so, replied,
" To get practice in being refused." In asking alms
— as he did at first by reason of his poverty —
he used this form : "If you have already given to
anyone else, give to me also ; if not, begin with me."

On being asked by a tyrant what bronze is best
for a statue, he replied, " That of which Harmodius
and Aristogiton were moulded." Asked how
Dionysius treated his friends, " Like purses," he
replied ; "so long as they are full, he hangs them
up, and, when they are empty, he throws them
away." Some one lately wed had set up on his door
the notice :

a Shepherd's Bush.

51

DIOGENES LAERTIUS

6 rov Ato? irais koXXIvikos 'Hpa/cA^?
ivddSe KaToiKeZ. paqhev elcrlra) kclkov

irreypaipe' " fiera rov TroXepuov rj CTU^t/xa^ta." rrjv
<biXapyvpiav elrre firjTpoTroXiv rravrajv rtov kclkldv.
aacurov deacrdpievos iv iravhoKeioj iXdas ioOiovr*

€(f>rj, " el OVTCDS rjplOTCLS, OVK O.V OVrOOS i$€lTTV€lS."

51 1 ovs dyadovs dvSpas dechv elKovas elvat' rov
epajTOL axoXa^ovTcov daxoXlav. ipcorrjOels ri dOXtov
iv fiio), €(f)T} } " yepwv aTropog." iptorrjOels ri ra>v
drjpiojv #ca/aora SaKvet, €(f>r), " rcbv fxev dyptcov

UVKO^aVTTjS, TCOV §€ T)[A€pCOV f<6Xa£ ." IScJV 7TOT€

Bvo Kevravpovs KaKiara ic,ajypa(f)T]pL€vovs €(f>r)'
■ irorepos rovrojv Xeipaw earl; " rov TTpos X^P LV
Xoyov €(f>rj fjbeXtrlvrjv dyxdvrjv elvat. * rrjv yaoripa
XdpvftSiV eXeye rov fiiov. aKovoas irore on
AiSvfjLOJV 6 avXrjrrjs /xot^os* eaAco, " d£ios," efir),
" €K rod SvopLdTos KpepLaaOoLL." ipcorrjOels Std ri

TO XpVOiOV xXojpOV €GTLV, e<j)'Q , " OTL 7ToXXoVS 6^6t

rovs imfiovXevovras . " Ibdjv yvvaiKa iv (fropeioj,
" ov Kara to drjplov," ecfrr), <( r\ yaXedypa."

52 ^ISwv TTore Sparrir-qv iirl (j)peart Kadr\p.zvov €(f>r],

" pi€ipdKlOV } fiXeTTe pLTj ip,77€Or)S ." l&OJV [}JL€lpa-

kv/\Xlov] IfjLaTLOKXeiTTrjv iv rep fiaXaveitp €<j)-q,
" in* dXeipLpLariov r) in aXX IpLanov ; " IScov
7tot€ yvvaiKas drr iXalas dm]yxoviup,ivas , " ei#e
yap," €(f)7], " irdvra rd SeVSpa roiovrov Kapirdv
rjveyKev." IScdv XojttoSvttjv €<f>r),

a Cf. inf. vii. §111; 1 Tim. vi. 10, " The love of money is
the root of all evil."

52

VI. 50-52. DIOGENES

The son of Zeus, victorious Heracles,
Dwells here ; let nothing evil enter in.

To which Diogenes added " After war, alliance."
The love of money he declared to be mother-city
of all evils . a Seeing a spendthrift eating olives in a
tavern, he said, " If you had breakfasted in this
fashion, you would not so be dining."

Good men he called images of the gods, and love
the business of the idle. To the question what is
wretched in life he replied, " An old man destitute."
Being asked what creature's bite is the worst, he
said, " Of those that are Mild a sycophant's ; of those
that are tame a flatterer's." Upon seeing two
centaurs very badly painted, he asked, " Which of
these is Chiron ? " (worse man). Ingratiating speech
he compared to honey used to choke you. The
stomach he called livelihood's Charybdis. b Hearing
a report that Didymon the flute-player had been
caught in adultery, his comment was, " His name
alone is sufficient to hang him." To the question
why gold is pale, his reply was, " Because it has so
many thieves plotting against it." On seeing a
woman carried in a litter, he remarked that the cage
was not in keeping with the quarry.

One day seeing a runaway slave sitting on the
brink of a well, he said, " Take care, my lad, you
don't fall in." Seeing a boy taking clothes at the
baths, he asked, "Is it for a little unguent
(a/\et/x//artoi') or is it for a new cloak (a A A 5 Ifxanov) ? "
Seeing some women hanged from an olive-tree, he
said, " Would that every tree bore similar fruit."
On seeing a footpad he accosted him thus :

6 i.e. a whirlpool engulfing a man's livelihood.

53

DIOGENES LAERTIUS

TL7TT6 (IV O)0€, (f)€pi<JT€ /

tj riva gvXiJgojv veKVOjv KarareOvqojTOJV ;

ipCDTTjdeiS el TTdlhlGKapiOV Tj TTCLL&dpiOV e^Ot, €(f)7j,

oil- " rod Se zIttovtos, " idv ovv a77oddvr)s, rls
ae ifjoicrei; " €^77, " o ^p^coy rfjs olklols."
53 Mctoa/ctov €vp,op(f)ov acf)v\a.KTcos I8d>v koljjloj-
fjievov, vv£as, " erreyetpat," €<f>r],

fji-q ris rot evbovrt, pLeroxfrpevoj eV Sopv Trrj^rj.

Trpos rov iroXvreXojs oi/jojvovvtcl,

wKVfiopos Sij fJLOL, tIkos, eaaeai, oV dyopd^eis ;

YlXdrojvos rrepl t'SecDv StaAeyo/xeVou /cat ovofjid^ovrog
TpaTTettOT-qra /cat KvadorTjra, " iyco," elrrev, " oj
UXdrojv, rpdrre^av fiev /cat kvolOov opoj' rparre-
^orrjra Se /cat Kvador-qra ovhapLws' " /cat 6$, " Kara
Xoyov," e<f>r)' " ols fjbev yap kvolOos /cat rpdne^a
deoopelrai, 6cf>6aXjJLOvg exits' oj Se rpaTre^orrjg /cat
KvaOorrjs /SAeVerat, vovv ovk exet?."
51 'JLpojTrjdels vtto twos, " ttoIos ris croi Atoyevrjg
So/cet ; " " HcoKpdrrjs," cine, " fiaivofjievos." l
ipojTTjdels Troio) Kaipa) Set yafxelv, €cf>r), " rov? fiep
viovs fjLr)$€7TOj, rovs 8e TTpecrfivrepovs [j:t]0€7toj7tot€ ."
ipojTTjOels ri OeXoi kovSvXov Xafielv, " TreptKe-
<f>aXaiav " €<f>r). \xeipaKiov Ihojv KaXXojTn^ofJLevov

€<f)T], " €L [JL€V TTpOS CLvSpOLS, a/Tl^etS" €t Se 77009

yvvaiKaSy dSt/cet?." Ihojv nore /zctoa/ctov ipv-
dpiojv, " ddppei," €<f>r)' " toiovtov icrn rfjs dperfjs

1 ipurrjdeh . . . /xaivjuevos cancellis inclusit Cobet,
54

VI. 52-54. DIOGENES

What mak'st thou here, my gallant ?

Com'st thou perchance for plunder of the dead ? a

Being asked whether he had any maid or boy to
wait on him, he said " No." " If you should die,
then, who will carry you out to burial ? " " Who-
ever wants the house," he replied.

Noticing a good-looking youth lying in an exposed
position, he nudged him and cried, " Up, man, up,
lest some foe thrust a dart into thy back ! " To one
who was feasting lavishly he said :

Short-liv'd thou'lt be, my son, by what thou— buy'st. 6

As Plato was conversing about Ideas and using
the nouns " tablehood " and " cuphood," he said,
" Table and cup I see ; but your tablehood and
cuphood, Plato, I can nowise see." " That's readily
accounted for," said Plato, " for you have the eyes
to see the visible table and cup ; but not the under-
standing by which ideal tablehood and cuphood are
discerned."

On being asked by somebody, " What sort of a
man do you consider Diogenes to be ? " " A Socrates
gone mad," said he. c Being asked what was the right '
time to marry, Diogenes replied, " For a young man I
not yet : for an old man never at all." Being asked
what he would take to be soundly cuffed, he replied,
11 A helmet." Seeing a youth dressing with elaborate
care, he said, " If it's for men, you're a fool ; if for
women, a knave." One day he detected a youth
blushing. " Courage," quoth he, " that is the hue

a Horn. II. x. 343, 38T.

b Of. Horn. //. v. 40, xviii. 95.

c i.e. Plato. This anecdote is found in Aelian, Var. Hist.
xiv. 33 eiibdei 8t, (pacrlu, 6 IWdruu ire pi Atoye'vovs \4yetP otl
fiaivd/xevos ovros "LuiKparris eariv.

DIOGENES LAERTIUS

TO XpCOflOL." SvOLV TTOTt VOfJUKOlV OLKOVGOLS TOVS SvO

KdTexpivev, eiTTcov tov fiev k&kXocJxevoa, tov Se jjlj]
aTToXcoXeKevai. epcoTrjOels ttoZov olvov rj&etos Trivet,
€<f)r), " tov aXXorpiov." irpos rov etrrovTa, " ttoX-
Xol gov KarayeXajoiv," dAA' eyto," ecprj, " ov
/carayeAco/xat."

55 Upds rov elrrovra kcikov elvai to L,rjv, " ov to

^V," €L7T€V, " aAAd TO KOLKCOS (^rjv ." TTpOS TOVS

crvfJiftovXevovTas tov dirohpavTa clvtov SovXov tpqTelv,
" yeXolov," ecf)7], " el ^Sldvqs pLev ^ajpts" Atoyevovs
tf\, Aioyevqs Se ^tapls MdVou ov SvvrjcreTaL."
dpioTtov iXdas, ttXcikovvtos eTreLtrevexOevTos, plipas

<f)7]GLV }

oj ^eve, Tvpdvvois eKnoScbv pLedioTaao'
/cat 6lXXot6,

pLaGTitjev 8' iXdav.

ipojTrjdels ttotolttos e'lr) kvqjv ; ecfuq " neivtov fiev
MeAtTato?, xopTdGdels he MoAoTTt/cds-, tovtojv ovs
eTratvovvTes ol ttoXXol ov toX/jlojgl olcl tov ttovov
Gvve^ievai olvtols errl ttjv 0-qpav ovtojs oi)S' e/xo
hvvaude GVjJifiiovv Sid tov (f)6(3ov tlov dXyrjhovtov .'

56 'EtpojTrjOels el ol GO(f>ol rrXaKovvTa eodiovoi
" navTa," e'nrev, " d>s /cat ol XolttoI dvdptoiroi.'
epODTTjOels otd tl TTpoGdLTais fJLev eVtStSdaat, (/>tAo-
g6(J)ols he ov, ecf)7], " oti )(ojXol fiev /cat TvtpXol
yeveoQai eXTrit.ovGt, <f)LXoGocf)fjoai o' ovheTTOTe.
cjiiXdpyvpov fJTet' tov he. PpahvvovTos, " dvdpajTre,

a Eur. P/toen. 40.

h llom. Tl. v. 366, viii. 45. In the Homeric lines, however,

i\dav is a verb in the infinitive mood : " lit- lashed the steeds
to make them run."

56

VI. 54-5C. DIOGENES

of virtue." One day after listening to a couple of
lawyers disputing, he condemned them both, saying
that the one had no doubt stolen, but the other had
not lost anything. To the question what wine he
found pleasant to drink, he replied, " That for which
other people pay." When he was told that many
people laughed at him, he made answer, " But I am
not laughed down."

When some one declared that life is an evil, he
corrected him : " Not life itself, but living ill."
When he was advised to go in pursuit of his runaway
slave, he replied, " It would be absurd, if Manes
can live without Diogenes, but Diogenes cannot get
on without Manes." When breakfasting on olives
amongst which a cake had been inserted, he flung it
away and addressed it thus :

Stranger, betake thee from the princes' path. a

And on another occasion thus :

He lashed an olive. 6

Being asked what kind of hound he was, he replied,
" When hungry, a Maltese ; when full, a Molossian
— two breeds which most people praise, though for
fear of fatigue they do not venture out hunting with
them. So neither can you live with me, because
you are afraid of the discomforts."

Being asked if the wise eat cakes, " Yes," he said,
" cakes of all kinds, just like other men." Being
asked why people give to beggars but hot to
philosophers, he said, " Because they think they may
one day be lame or blind, but never expect that
they will turn to philosophy." He was begging of
a miserly man who was slow to respond ; so he

57

DIOGENES LAERTIUS

€i7T€V, " els rpo(f>i]v ae alrco, ovk els racfrrjv."
oveihi^o/jbevos rrore errl ra> rrapayapdi; at to v6pu,ap,a
e<pr], " r)v TTore -^povos eKetvos or* rjfirjv eyd> tolovtos
ottolos av vvv ottolos 8* eydj VVV , GV ovSenore ."
/cat rrpos dXXov errl rep avrw oveioioavTa, " /cat
yap eveovpovv ddrrov, aAAa vvv ov."

57 EtV aLvvhav eXdojv /cat Oeaadpcevos pLeydXas rds
TTvXas, puKpdv oe rr)v ttoXlv, " dvopes MuVStot,"
e(f>7], " /cAetcrare rds ttvXols, pir) rj ttoXls vpidjv e£eX9r]."
deaadpLevos rrore Tropcf)vpoKXeTrrr]v Trec^ajpapievov
e<fa,

eXXa^e Trop^vpeos Bdvaros /cat Motpa Kparairj.

Kparepou d^Lovvros irpos avrov dmevat, " aAAa
fiovXo/ACLL," ecfrr], i( ev ' AOrjvais dXa Aet^etv rj rrapd
Kparepcp rrjs rroXvreXovs Tpane^rjs drroXaveiv."
'Ava^t/xeVet tw p-qropi Travel ovtl TrpoaeXBojv,
" errlSos /cat r)p2v y " e(j>r), " rols tttojxo'ls rrjs yaorpos'
/cat yap avros Kov(f)Lcr9rjO"r) /cat T^Ltas" dxfieXrjaeLS."
SiaXeyopLevov -rrore rod avrov rdpt^os rrporelvas
Trepiearraae rovs aKpoards' dyavaKrovvros oe,
" ri/v Wvagipevovs," €(f>7], " ot,dXe£iv ofioXov rdpL^os
StaAeAu/cey."

58 'Ovei&L^opLevos irore on ev dyopa ecf>ayev, " ev
dyopa ydp," e(f>rj, " /cat eTreivqaa." evioi he. rovrov
<f>aalv elvai KaKelvo, on YlXdrojv deaadpievos avrov
Aa^ava irXvvovra, TrpoaeXddjv rjcrvxrj etVot aurar

el Alovvglov eQepdneves, ovk av Xd%ava errXvves'"
rov 8' drroKpivaaOaL opLOLws ^crtr^Ty, " xal av el

a //. v. -
58

VI. 56-58. DIOGENES

said, " My friend, it's for food that I'm asking, not
for funeral expenses." Being reproached one day for
having falsified the currency, he said, " That was the
time when I was such as you are now ; but such
as I am now, you will never be." To another who
reproached him for the same offence he made a more
scurrilous repartee.

On coming to Myndus and finding the gates large,
though the city itself was very small, he cried,

Men of Myndus, bar your gates, lest the city
should run away." Seeing a man who had been
caught stealing purple, he said :

Fast gripped by purple death and forceful fate. a

When Craterus wanted him to come and visit him,
' No," he replied, " I would rather live on a few
grains of salt at Athens than enjoy sumptuous fare
at Craterus's table." He went up to Anaximenes
the rhetorician, who was fat, and said, " Let us
beggars have something of your paunch ; it will be
a relief to you, and we shall get advantage." And
when the same man was discoursing, Diogenes dis-
tracted his audience by producing some salt fish.
This annoyed the lecturer, and Diogenes said, " An
obol's worth of salt fish has broken up Anaximenes'
lecture-class."

Being reproached for eating in the market-place,
" Well, it was in the market-place," he said, " that
I felt hungry." Some authors affirm that the follow-
ing also belongs to him : that Plato saw him washing
lettuces, came up to him and quietly said to him,
" Had you paid court to Dionysius, you wouldn't
now be washing lettuces," and that he with equal
calmness made answer, " If you had washed lettuces,

59

DIOGENES LAERTIUS

XdxavcL enXvves, ovk av Alovvglov eOepdrreves"
npos tov elnovra, " ol rrXeiovs gov KaTayeXwai"

" K0LK6LVCOV TVyOV ," €L7T€V, " OL OVOL' dAA' OVT eKelvOL
TO)V OVOJV €7TLGT pe(j)OVT ai, OVT iycb eK€LVO)V."

deaadfievos nore \xeipaKiov (j>iXoGO(j)ovv , " evye y '
elrrev, " on tovs rod GwpLaros epaards errl to ttjs
ipvxfjs KaXXos fjueTayeis."

59 Qavjidc^ovTos tlvos rd ev HapLodpaKj) dvadrfpuaTa,
e<f>r), " ttoXAlo av rjv TrXeloj el Kal ol /at) GojOevres
dv€TL0€Gav" ol oe tovto Aiayopou <f)OLGl tov M77A10U.
evfiop^a) jjLeipaKLO) dmovTi els ovparoGiov €(f>r),
" ^et/Dtuv €7ravr)£eis'" tov 8' enaveXdovTOs Kal ttj
e£rjs elirovTOS, " koI aTrrjXdov Kal xeiptov ovk
iyevofjLrjv," ecfyq, " Xetpcuv fiev ov, ILvpVTLajv 8e."
hvGKoXov fiTei' tov 8' elrrovTog, " edv fie ireUrQS'"
e(j>r), " el oe e6vvd\xr)v irelGai, eireiaa dv oe dndy-
ijaoOai . ' ' eTtavr]pyeTO Ik AaKeoalfiovos el? 'Adrjvas •

TTpOS OVV TOV TTvdofJLeVOV, " TTOL Kal TTodeV ; " €K

tt)s dvSpajVLTiSos," elirev, "els tt)v yvvaiKOJViTiv ."

60 'E77aV^et (177* 'OAu/X77tO>V TTpOS OVV TOV TTv96-

p,evov el oxXos e'iq ttoXvs, "ttoXvs p<ev" elirev , "6
oxXos, oXiyoi 8' ol avOpajTroi." tovs auojTovs
€1776 TrapaTrX-qaiovs elvai uvkoXs era Kprj/jLvto
TrecfrvKvlais , cLv tov Kaprrov avSpcorros f^ev ovk
diroyeverai, KopaKes oe. Kal yvnes ecrQiovcri.
fypvvqs ' ' A<f>pooiTr)V XP vor ) v dvadelorjs ev AeX<f>ols
(f>aal tovtov eiriypdipaiy " drro ttjs tojv 'EA-

n As Chiron was the wisest and best, so Eurytion was the
most intemperate, of the ( lentaurs : " Eurytion, ebriosns ille
( cntaurus " (Menaghu).

60

VI. 58-00. DIOGENES

you wouldn't have paid court to Dionysius." When
some one said, " Most people laugh at you," his
reply was, " And so very likely do the asses at them ;
but as they don't care for the asses, so neither do
I care for them." One day observing a youth
studying philosophy, he said, " Well done, Philosophy,
that thou divertest admirers of bodily charms to the
real beauty of the soul."

When some one expressed astonishment at the
votive offerings in Samothrace, his comment was,
" There would have been far more, if those who
were not saved had set up offerings." But others
attribute this remark to Diagoras of Melos. To a
handsome youth, who was going out to dinner, he
said, " You will come back a worse man." When he
came back and said next day, " I went and am none
the worse for it," Diogenes said, " Not Worse-man
(Chiron), but Lax-man (Eurytion)." a He was asking
alms of a bad-tempered man, who said, " Yes, if
you can persuade me." If I could have persuaded
you," said Diogenes, " I Mould have persuaded you
to hang yourself." He was returning from Lace-
daemon to Athens ; and on some one asking, " Whither
and whence ? " he replied, " From the men's apart-
ments to the women's."

He was returning from Olympia, and when some-
body inquired whether there was a great crowd,
" Yes," he said, " a great crowd, but few who could
be called men." Libertines he compared to fig-
trees growing upon a cliff : whose fruit is not enjoyed
by any man, but is eaten by ravens and vultures.
When Phryne set up a golden statue of Aphrodite
in Delphi, Diogenes is said to have written
upon it : " From the licentiousness of Greece."

61

DIOGENES LAERTIUS

X-qvcov aKpaoLas." WXe^dvSpov rrore eTTiaravros

GLVTO) KOLL €l7TOVTOS, " iyOJ elfJU 'AXe^ClvSpOS 6

fxeyas fiacriXevs," " Kayo)," cfrrjtri, " Aioyevqs 6
kvcov." epcorrjdels ri ttolcov kvcov KaXelrai, ecfrr],
" rovs fiev SiSovras aalvcov, rovs 8e ixrj Sihovras

vXoLKTCOV, TOVS 8e TTOVTjpOVS SaKVCOV ."

61 Atto uvktjs coircopi^e' rod Se cpvXdrrovros elirovros,
" avrodev TTptp-qv dvOpcorros dirriy^aro , " " eyco ovv,"
(/y-qalv, '.' olvttjv KaOapco." I8chv ' Xvpuno vlkt] v els
eraipav TrvKvorepov dreviLovra, " iSe," €<f>rj, " Kptov
'X 'ApeipbdvLov cos vtto rod ru^ovros* KopaoLov rpaxr]-
Atferat." rds evTTpeTrels eralpas eXeye Savauipicp
fxeXiKparoj 7rapa7rXr]crias elvai. dpujrcovTi avrco
ev dyopa ol TTepieorcores owe^e? eXeyov, " kvov "
6 he, " vfiels," elrrev, " icrre Kvves, ol fie dpicTTcovra
TrepLecmJKCLTe." hvo puaXaKcov TrepiKpvTTTop.evcov
avrov e(f)T), " pLrj evXafielcrde' kvcov revrXla ov
rpcoyei." rrepl Traihos irerropvev 'kotos epcorrjdels
% 62 rrodev . e'er], " Teyedrrjs," ecfir). dcbvrj TraXaiGTT]v
deacrdjJLevos larpevovra ecbrj, " ri rovro ; r) tva
rovs irore ere viKfjcravras vvv KarafidXrjs ; " deacra-
^Levos vlov eraipas XiOov els 6)(Xov fidXXovra,
" 7rp6crex€," e^ 7 ], " P<r] rov rrarepa rrXiq^rjs."

Ael^avros avrco Traihapiov fxaxaipav r\v elXr\t\>ei
Trap epaorov, " r) fiev /xa^atpa," ecf>r], " koXi], r)
he Xaftr) alaxpd' " eTraivovvrcov tlvcov rov eTTthovra
avrco ec\>y\, " epce 8' ovk eiraivelre rov d^iov Xafielv."
diraiTOvpLevos vtto tlvos rplficova ecprj, " el p.ev

a Literally " Diogenes the Hound " ; cf. ii. § 66.
62

VI. 00-02. DIOGENES

Alexander onee came and stood opposite him and
said, " I am Alexander the great king." " And I,"
said he, " am Diogenes the Cynic." " Being asked
what he had done to be called a hound, he said, " I
fawn on those who give me anything, I yelp at those
who refuse, and I set my teeth in rascals."

He was gathering figs, and was told by the keeper
that not long before a man had hanged himself on
that very fig-tree. " Then," said he, " I will now
purge it." Seeing an Olympian victor casting re-
peated glances at a courtesan, " See," he said,
" yonder ram frenzied for battle, how he is held fast
by the neck fascinated by a common minx." Hand-
some courtesans he would compare to a deadly
honeyed potion. He was breakfasting in the market-
place, and the bystanders gathered round him with
cries of " dog." "It is you who are dogs," cried
he, " when you stand round and watch me at my
breakfast." When two cowards hid away from him,
he called out, " Don't be afraid, a hound is not fond
of beetroot." After seeing a stupid wrestler prac-
tising as a doctor he inquired of him, " What does
this mean ? Is it that you may now have your
revenge on the rivals who formerly beat you ?
Seeing the child of a courtesan throw stones at a
crow r d, he cried out, " Take care you don't hit your
father."

A boy having shown him a dagger that he had
received from an admirer, Diogenes remarked, " A
pretty blade with an ugly handle." When some
people commended a person who had given him a
gratuity, he broke in with " You have no praise for
me who was worthy to receive it." When some one
asked that he might have back his cloak, " If it was

63

DIOGENES LAERTIUS

eyapivoj, ex 00 ' et ' °' ^XP 7 l (Ja? > XP^H' - 1 -" vrrofio-

XifJLCLLOV TLVOS eiTTOVTOS CLVTO) OTL XP v(J OV ^X OL ^ V TC i J
IfJLCLTlOJ, 'VOL," €(f>?) } " SiOL TOVTO OLVTO VTTofiefiXr}-

63 f^evos Acoi^Lta." epa>T7]9els ri aura) irepLyeyovev eV
cf)iAo(jo<f>Las, €(f)rj, " el /cat pL-qoev d'AAo, to yovv rrpos
irauav rvx^v rrapeaKevdodaL." epojT-qdels rroOev
etrj, " Koafj,07ToXtrr]s } " ecf)7]. Ovovtojv tlvojv tols

deOLS €7TL TO) VLOV y€V€od(lL, €(f)Tj , " 7T€pl Oe TOV

nohaTTOs ei<f$r\ ov dvere; " epavov ttot airairov-
fievos Trpos tov epavapx^v c^ 7 !*

tovs dXXovs ipavit?, cltto 8' "E/crooos" icr^eo ^etpa?.

Tas" iraipas e(f>rj fiaoriAecuv elvai ^aacXioraas'
TTpdrreiv yap 6 tl dv oo^-q avrals. ip-q^LGapLevojv
'Adrjvaitov *AXe£avopov Aiovvcrov, " Kafie," ecf)rj }

" Hdpa.7TLV 7TOLTJaaT€. y ' TTpOS TOV OV€lhL£,OVTa OTL els

tottovs aKaOdpTovs eloioL, " koI yap 6 tJXlos," e</>->7,
" els tovs aTTOTraTOVs , aXX ov ^uaiVerai."

64 'Ev lepcp SeiTTvwv, /xerafu pvirapdv dpTOJV napa-
TedevTojVy dpas ai)TOVs eppapev, elrrajv els lepov
pb7]Sev Selv pvrrapov elaievai. rrpos tov elrrovra,
" ovhev elSdjs <j>iXocro(f>eLS ,' " ^V >1 ?> " et ' KaL ^pocr-

a If this answer is authentic, it apparently shows that the
famous term " cosmopolitan " originated with Diogenes.

6 There is no such line in our mss. of Homer ; it is un-
known to the Scholiasts and to Eustathius. Joshua Barnes,
in his edition of the Iliad, introduced it as xvi. 82a. Pope
rendered it, about 1718, as follows (II. xvi. 86):

" Rage uncontrolled through all the hostile crew,
But touch not Hector, Hector is my due."

In Clarke's edition of 1740 it is expelled from the text and
relegated to a footnote. J. 11. Yoss, however, making a
German translation of the Iliad, probably between 1781 and

64

VI. 62-64. DIOGENES

a gift," replied Diogenes, " I possess it; while, if it
was a loan, I am using it." A supposititious son
having told him that he had gold in the pocket of
his dress, " True," said he, " and therefore you sleep
with it under your pillow." On being asked what he
had gained from philosophy, he replied, " This at
least, if nothing else — to be prepared for every
fortune." Asked where he came from, he said, " I
am a citizen of the world." ° Certain parents were
sacrificing to the gods, that a son might be born
to them. " But," said he, " do you not sacrifice to
ensure what manner of man he shall turn out to be ? "
When asked for a subscription towards a club, he said
to the president :

Despoil the rest ; off Hector keep thy hands. 6

The mistresses of kings he designated queens ; for,
said he, they make the kings do their bidding.
When the Athenians gave Alexander the title of
Dionysus, he said, " Me too you might make
Sarapis." c Some one having reproached him for
going into dirty places, his reply was that the sun
too visits cesspools without being denied.

W T hen he was dining in a temple, and in the course
of the meal loaves not free from dirt were put on
the table, he took them up and threw them away,
declaring that nothing unclean ought to enter a
temple. To the man who said to him, " You don't
know anything, although you are a philosopher," he
replied, " Even if I am but a pretender to wisdom,

1793, still regarded it as Homeric, but found a fresh place
for it, after xvi. 90.

e " Sarapis " was represented, like Pluto, as seated with
an animal by his side having the head of a dog, lion, or
wolf combined (according to Baumeister) in " a three-headed
Cerberus."

VOL. II f 65

DIOGENES LAERTIUS

TTOLovfjiai oo<f)iav } /cat tovto <f)i\ooo<j>€lv cart."
Trpog tov (Tvviorrdvra tov Tralha /cat Xlyovra d)S
evcbveoTaros iuTL /cat tol rjdrj KpaTiaros, " tl ovv,"

€LTT€V, " ipLOV XPlK €i >" TOVS XiyOVTCLS fJL€V TOL

GTTOvSala, firj rroLovvras Si, eXeye pnqhiv ota</>epetv
Kiddpa?- /cat yap ravr-qv p.r}T d«ov€iv pnqr
aloddveodai. etV dearpov elarjeL ivavrlos rots'
i^LovGiv ipajTTjdels Se Sta, tl, " tovto," €(f>7], " iv

7TO.VTL TO) f$LCp €7TLTr)$€VtO TTOLelv ."

65 'IScov 7tot€ veavicFKOv OrjXvvopLevov , " ovKaLcrxvvr],"
€(f>7], " x €i P ova T V$ 4 > ^ <T€OJS Trepl aeavTod fiovXevo-
[levos ; tj fjiev yap oe dvhpa iTrolrjcre, crv Se creavTOv
^Lat,rj yvvalKa eivaL." lod>v d<f>pova ipaXTiqpLov
appLO^opLevov " ovk alcrxvvrj," €(f>rj, " tovs p,iv (f)66y-
yovs to) £vXa) TrpocrappLOTTOJV, tt)v Se ipvxyv €LS TOP
fiiov pLTj appLOTTOJV ; " Trpos tov €L7TOVTa, " aveTTLTr)-

SetOS* €LflL TTpOS (j)LXoorO(f>LaV," " TLOVV," €<f)r) , " L^fjs, €L

tov KaXws tfiv pLr) /xe'Aet gol; " Trpos tov /cara-
(fypovovvTaTov iraTpos , ** ovk alaxvvrj," €<f>r], " /cara-
(j>povo)v tovtov oV ov piiya cfrpovels ; " IStbv evTrpeTrrj
veavivKov aTTpeTroJs XaXovvTa, " ovk alaxvvr),"
€cf)Tj, " i£ iXecf)avTLVOV KoXeov pLoXvfiSlvrjv eA/cajv
/xa^atpav; "

66 'CWtSt^o/xevos" otl iv KaTrrjXeLOj ttlvcl, " /cat yap
iv Kovpelo)," (f>r]GL, " K€Lpop,aL." ovetSt^o/xep'o? otl
Trap* ' AvTLTraTpov TpL^covLov iXafiev, i(J)r),

ovtol aTrof$Xr}T ecrrt 0eaV ipLKVoia oajpa.

Yipos tov ivaeiuavTa avTW Sokov, €tra etVovra,
<f)vXa£aL," TrXrj^as ai)Tov ttj fiaKT-qpia et-rre,

a 11. iii. 65.

66

VI. 64-66. DIOGENES

that in itself is philosophy." When some one brought
a child to him and declared him to be highly gifted
and of excellent character, " What need then/' said
he, " has he of me ? " Those who say admirable
things, but fail to do them, he compared to a harp ;
for the harp, like them, he said, has neither hearing
nor perception. He was going into a theatre,
meeting face to face those who were coming out,
and being asked why, " This," he said, " is what I
practise doing all my life."

Seeing a young man behaving effeminately, " Are
you not ashamed," he said, " that your own intention
about yourself should be worse than nature's : for
nature made you a man, but you are forcing your-
self to play the woman." Observing a fool tuning
a psaltery, " Are you not ashamed," said he, " to
give this wood concordant sounds, while you fail to
harmonize your soul with life? " To one who pro-
tested that he was ill adapted for the study of
philosophy, he said, " Why then do you live, if you
do not care to live well ? " To one who despised
his father, " Are you not ashamed," he said, " to
despise him to whom you owe it that you can so
pride yourself?" Noticing a handsome youth
chattering in unseemly fashion, " Are you not
ashamed," he said, " to draw a dagger of lead from
an ivory scabbard ? "

Being reproached with drinking in a tavern,
" Well," said he, " I also get my hair cut in a barber's
shop." Being reproached with accepting a cloak
from Antipater, he replied :

The gods' choice, gifts are nowise to be spurned.

W T hen some one first shook a beam at him and then
shouted " Look out," Diogenes struck the man with

67

DIOGENES LAERTIUS

<f)vAa£aL.'' irpos tov XnrapovvTa tj]v iralpav, 1
" tl deXets," €<f>rj, " tvx^v, oj raXairrajpe, ov to
arroTvyjExv d/Jbetvov iuri; " irpos tov \xvpit,6[ievov )
" j3Xe7T€," cine, " p>r) r) ttjs K€(f)aXrjs gov eucoSta
ovgcjjolgv gov toj fiitp rrapdox?) •" tovs p,ev otVe-
tol? e<f)r] rols Seo-rroTCLLS, tovs Se (j>avXovs rats
€7n9vfjLLaL9 SovXevetv.

67 'Epam^eis" Sid rl avSpaTroSa €KXrj9r), " on,"
<f)T)crL, " tovs nohas dvSpcov ziyov, ttjv Se ifjvx^v
OTToiav ov vvv 6 eferafajv." daojTOV tJt€l fivav
7rvdojJL€vov 8e Sid tl tovs fJLtv dXXovs 6j3oX6v cutci,
avTov Se [iPOM, " oti," elne, " napd fiev tojv dXXcov
7rdXiv IXttL^qj Xafieiv, irapd Se gov 9ed)v iv yovvaGi
KelTai €t TrdXiv XrjipojJLai." 6v€lSll^6/jl€Vos oti clvtos
atVet, HXaTOJVOs p>r] gltovvtos, " KaKelvos," elirev,
" atret, aAA'

ay^t Gxd)v K€(f>aXijv } tva fxr) irevdoiad* ol a'AAot."

chow to£6tt)v d<f)vrj 7rapd tov gkottov ihcddtGev,
elTTOJVy " tva fir) TrXrjyd)." tovs ipojVTas €(f>r)
y npos rjSovrjv aru^etv.

68 'HLpaiT-qdels el KaKOV 2 6 OdvaTos, " 7Ttos," etnc,
" KGKOS, OV TTapOVTOS Ol)K alG9avop,^9a ; " 77-pos"
y AXe£av$pov inLGTavTa /cat elnovTa, " ov (froftfj
fxe;" " Ttydp," elrrev, " el; dyadov rj Kaxov;" tov
Se elnovTos, "dyadov," " tls ovv," elire, " to dya-
dov </>o/3eiTai ; " ttjv TraioeLav ei7re tols fJLev viois
Ga>(f)poGvvr]v, tols Se 7Tp€GJ3vTepoLS 7Tap'afiv9iav ,

1 rrj iraipa vulg. : eorr. Richards.
2 kclkos vulg. : corr. Richards.

a Od. i. 157, iv. 70.
68

VI. 66-68. DIOGENES

his staff and added " Look out." To a man who was
urgently pressing his suit to a courtesan he said,
" Why, hapless man, are you at such pains to gain
your suit, when it would be better for you to lose
it ? " To one with perfumed hair he said, " Beware
lest the sweet scent on vour head cause an ill odour
in your life." He said that bad men obey their
lusts as servants obey their masters.

The question being asked why footmen are so
called, he replied, " Because they have the feet of
men, but souls such as you, my questioner, have."
He asked a spendthrift for a mina. The man in-
quired why it was that he asked others for an obol
but him for a mina. " Because," said Diogenes,
" I expect to receive from others again, but whether
I shall ever get anything from you again lies on the
knees of the gods." Being reproached with begging
when Plato did not beg, " Oh yes," says he, " he
does, but when he does so —

He holds his head down close, that none may hear." a

Seeing a bad archer, he sat down beside the
target with the words " in order not to get hit."
Lovers, he declared, derive their pleasures from their
misfortune.

Being asked whether death was an evil thing, he
replied, " How can it be evil, when in its presence
we are not aware of it ? " When Alexander stood
opposite him and asked, " Are you not afraid of
me ? " " Why, what are you ? " said he, " a good
thing or a bad ? " Upon Alexander replying " A
good thing," " Who then," said Diogenes, " is afraid
of the good ? " Education, according to him, is a
controlling grace to the young, consolation to the

69

DIOGENES LAERTIUS

rOtS* Se 7T€VTj(JL 7tXoVTOV, TOLS 8e TtXoVULOLS KOCTfAOV

elvai. TTpos At8up,ojva tov /jlolxov larpevovrd 7tot€
Koprjs CK^BaXjAov, " opa," <$>t\<jL, " pLrj tov 6(f>daAfidv
rrjg TrapOivov deparrevajv ttjv Koprjv cbdeiprjs."
€L7t6vtos tlvos otl vtto tojv (f>lXcov eVt/fouAeueTat,

" KOLL TL Set 7TpOLTT€LV," €(f)7] , " 6t Secret TOLS (f)lXoLS

/cat rot? ix^pols o/xotoj? xPl G ® aL > "

69 'EpOJT^^etS" TL KaXAlGTOV iv dvdpd)7TOLS, €(f>7],

" TrapprjGLa." elcreXdcbv els 8tSao/caAou /cat Mow-
eras' fJLev Ihtbv TToXAas, /JLaOrjTas 8c oAtyous", " crvv
deols," €(f>rj, " 8t8aa/caAe, 77oAAous" fxad-qras e^ets*."
etoj#et 8e Trdvra rroielv iv t<x> /xecroj, /cat tol ArfpL-q-
Tpos /cat tol *Acf)po$LTr)s. /cat tolovtovs tlvols

TjpdjTOL X6yOVS' €t TO dpLGTOV fJLTjSeV iaTLV CLTOTTOV,

oi)8' iv dyopa iuTiv cltottov ouk cgtl o° ottottov
to apLGT&v ouS' iv dyopa dpa ioTLV oltottov.

X^pOVpyOJV T iv TOJ jJL€G(X) OVV€X*S> " €i @ € W>"

e'Aeye, " /cat ttjv /cotAtW TrapaTpLipd/jLevov tov Xl/jlov
7ravaacrdaL'" dva</>eperat Se /cat aAAa els avrov,
a [jLOLKpov dv e'lrj /caraAeyetv 7roAAa ovra.

70 Altttjv 8' eXeyev etVat Tr\v dcrK-quLV, ttjv fjLev
ijivx^K-qVy ttjv 8e aojfjLaTLKrjv TavTrjv /ca#' rjv iv
yv/jLvaola avvex^L 1 ytvo/zevat cfravTaoLaL evXvalav
rrpos T<x r^s* dpeTrjs epya Tiape^ovrat. etvat 8'
aTeXrj ttjv eTepav ^ojpt? r^s" eVepas", ouSev tjttov
eve^las /cat tcr^uos" eV rots* TTpoo-rjKOVcrL yevofiivrjs,
ojs Trepl ttjv ifjvxty /cat 7T€pl to acofia. 7raoeTt'#eTo
Se T€K(jLr]pLa tov pa8ta»s* a770 ttJs' yvpLvaalas iv

1 (Tucexcis vulg. : corr. Reiske.

° §§ 70-73. As § 7-t joins on well to § 69, the intermediate
70

VI. 08-70. DIOGENES

old, wealth to the poor, and ornament to the rich.
When Didymon, who was a rake, was once treating
a girl's eye, " Beware," says Diogenes, " lest the
oculist instead of curing the eye should ruin the
pupil." On somebody declaring that his own friends
were plotting against him, Diogenes exclaimed,
" What is to be done then, if you have to treat
friends and enemies alike ? "

Being asked what was the most beautiful thing in
the world, he replied, " Freedom of speech." On
entering a boys' school, he found there many statues
of the Muses, but few pupils. " By the help of the
gods," said he, " schoolmaster, you have plenty of
pupils." It was his habit to do everything in public,
the works of Demeter and of Aphrodite alike. He
used to draw out the following arguments. " If to
breakfast be not absurd, neither is it absurd in the
market-place ; but to breakfast is not absurd, there-
fore it is not absurd to breakfast in the market-
place." Behaving indecently in public, he wished
" it were as easy to banish hunger by rubbing the
belly." Many o ther savings are attributed to him,
which it would take long to enumerate."

He used to affirm that training was of two kinds,
mental and bodily : the latter being that whereby,
with constant exercise, perceptions are formed such
as secure freedom of movement for virtuous deeds ;
and the one half of this training is incomplete
without the other, good health and strength being
just as much included among the essential things,
whether for body or soul. And he would adduce
indisputable evidence to show how easily from

specimens of Cynic maxims (<•/. note on § 10) are clearly an
insertion, probably from a different source.

71

DIOGENES LAERTIUS

rfj dperfj KarayiveaQai- opdv re yap ev re rats
re^yais rats' fiavavoois /cat rats* a'AAats* ov rrjv
rvyovaav dfu^etptay rov? reyylras diro rrjs

/XeAeTTyS* 7TepL7T€7TOL7]fjLeVOVS TOVS T OLvArjTCLS KCLt

tovs ddXrjras doov vrrep^epovaiv e/carepot rfj tSta
7TOvr]G€i rfj avveyei, /cat chs ovtol el p^eriqveyKav
rr\v aoK-qoiv /cat eirl rrjv iJjvxtjv, ovk dv dvaxfyeXtos
/cat dreAoOs* epioxOovv.

71 OuSeV ye fi-qv eXeye to rrapdirav ev rco filo)
X^pLS dcTK-rjcreoos KaropdovoOai, hvvarrjv oe. ravrrjv
rtdv eKviKTjoai. oeov ovv dvrl rcbv dxpr\oroiv
7tovojv rovs Kara (f)vcn,v eXopuevovs tfrjv euSat/xoVojs*,
Trapa ttjv dvoiav /ca/coSat/xovouo*t. /cat yap avrrj
rrjs rjSovrjs tj Karacfypovqais rjovrdrr] 7rpop,eXer7]-
deloa, /cat ojorrep ol ovvedtoOevres rjSeojs t,rjv,
aryStos* iirl rovvavrlov fxerlacLV, ovra>s ol rovvav-
rlov aGKTjdevreg rjStov avrcov ra>v tjSovcov /cara-
(f)povod(jL. roiavra oieXeyero /cat ttoi&v e<j)alvero,
ovtojs vopLiufjLa TTapayapaTTOiv , paqoev ovra> rots*
Kara vo\xov a>s* rots* /caret <f>voiv StSows*' top avrov
■yapaKTr\pa rod fiiov Xeyojv oie^dyetv ovnep /cat
'Hpa/cAifjs*, p.7)hev eXevdeplag TTpoKpivojv.

72 Yldvra row ao$Giv elvai Xeyojv /cat toiovtovs
Xoyov? epojrcov olovs dvoj rr poeip'qKap.ev ' rrdvra
to)v dewv €Gtl' <f)lXoL he rots* cro(f>oZs ol deor Koiva
he rd rojv <j>iXa>v. irdvra dpa tow aocf)d)V. irepl

VI. tu-7l>. DIOGENES

gymnastic training we arrive at virtue. For in
the manual crafts and other arts it can be seen
that the craftsmen develop extraordinary manual
skill through practice. Again, take the case of
flute-players and of athletes : what surpassing skill
they acquire by their own incessant toil ; and, if
they had transferred their efforts to the training of
the mind, how certainly their labours would not have
been unprofitable or ineffective.

Nothing in life, however, he maintained, has any
chance of succeeding without strenuous practice ;
and this is capable of overcoming anything. Accord-
ingly, instead of useless toils men should choose such
as nature recommends, whereby they might have
lived happily. Yet such is their madness that they
choose to be miserable. For even the despising of
pleasure is itself most pleasurable, when we are
habituated to it ; and just as those accustomed to
a life of pleasure feel disgust when they pass over
to the opposite experience, so those whose training
has been of the opposite kind derive more pleasure
from despising pleasure than from the pleasures
themselves. This was the gist of his conversation ; and
it was plain that he acted accordingly, adulterating
currency in very truth, allowing convention no such
authority as he allowed to natural right, and asserting
that the manner of life he lived was the same as that
of Heracles when he preferred liberty to everything.

He maintained that all things are the property of
the wise, and employed such arguments as those
cited above. All things belong to the gods. The
gods are friends to the wise, and friends share all
property in common ; therefore all things are the
property of the wise. Again as to law: that it is

73

DIOGENES LAERTIUS

re tov vopiov on x a) P^ o-vrov oi>x olov re ttoXlt€v-
eadar ov yap c^-qoiv dvev rroXeojs o<f>eX6s rt etvai
doTeiov aorelov Se r) 7t6Xis' vopiov Se dvev TToXeoj?
ovSev 6(f)eXos' aarelov dpa 6 vopios. evyeveias ok
Kal Sofa? /cat ra. roiavra iravra oieiraite, irpo-
Koopbrjpbara /ca/ctas- elvai Xeyojv piovqv re opdrjv
TroXiTeiav elvai ttjv ev /cocr/xoj. eXeye Se Kal
Koivas elvai helv ras yvvaiKas, ydpiov pirjoeva
vopiL^ojv, dXXd tov 7T€LcravTa rfj Treicrdeicrr) ovvelvai'
Koivovs Se Sta. tovto Kal tovs vieas.
73 Mi^Se'v re droirov elvai e£ lepov tl XafieTv rj tlov
tcpojv tlvos yevcraodai' pbr)& avooiov elvai to Kal
rcov dvdpcoTTeiojv Kpecov dipaodai, to? S^Aoy e/c
ra>v dXXorpiojv eOdw Kal rep opdcp Xoycp rrdvr
ev jraoi Kal hid ndvTOJV elvai Xeyojv. Kal yap ev
rep dprcp Kpeas elvai Kal ev rep Xa^dvcp dprov,
Kal rcov oaypidrojv rcov Xonrajv ev irdai oid tivqjv
dorjXojv TTopojv [Kal] 1 oyKwv eloKpivopievajv Kal
uvvarpii^opievojv, ojs SijXov ev ra> Qvecrrrj noiei, et y*
avrov at rpaycpSiai Kal pirj OiAtCT/cou tov A.lyivqrov
eKeivov yvojpipiov tj Y\aoi(j)a)vros tov AovKiavov,
ov (j>rjoi Qafiajplvos ev YlavroSaTrfj loTopia piera
ttjv reXevrrjv avrov avyypdipai. piovcriKrjs re /cat
yeojpierpiKrjs Kal darpoXoyias Kal rcov toiovtojv
dpieXeiv, a>s dxp-qoTOJV Kal ovk dvayKaiojv.
1 /cat seclusit Meric. Casaubon.

a It has been conjectured that the Pasiphon meant was
the philosopher of Eretria, to whom Persaeus attributed the
composition of spurious Socratic Dialogues (v. supra, ii. 61).
Modern scholars incline to regard him as the author of the
ULva£ attributed to Cebes by D. L. ii. 125 (v. Susemihl,
Oriechische Literatur in tier jlh.i<in<lr'nterzirit % i. p. 20,
Welcker, Kl. Schr. i. p. \ '.'. n. 18). Wilamowitz conjectures
74

VI. 72-73. DIOGENES

impossible for society to exist without law ; for
without a city no benefit can be derived from that
which is civilized. But the city is civilized, and
there is no advantage in law without a city ; there-
fore law is something civilized. He would ridicule
good birth and fame and all such distinctions,
calling them showy ornaments of vice. The only
true commonwealth was, he said, that which is as
wide as the universe. He advocated community of
wives, recognizing no other marriage than a union of
the man who persuades with the woman who consents.
And for this reason he thought sons too should be
held in common.

And he saw no impropriety either in stealing any-
thing from a temple or in eating the flesh of any
animal ; nor even anything impious in touching
human flesh, this, he said, being clear from the
custom of some foreign nations. Moreover, accord-
ing to right reason, as he put it, all elements are
contained in all things and pervade everything :
since not only is meat a constituent of bread, but
bread of vegetables ; and all other bodies also, by
means of certain invisible passages and particles,
find their way in and unite with all substances in
the form of vapour. This he makes plain in the
Thyestes, if the tragedies are really his and not the
work of his friend Philiscus of Aegina or of Pasiphon,
the son of Lucian, a who according to Favorinus in
his Miscellaneous History wrote them after the death
of Diogenes. He held that we should neglect music,
geometry, astronomy, and the like studies, as use-
less and unnecessary.

that A.ovkuwov has displaced the local adjective of his birth-
place.

75

DIOGENES LAERTIUS

74 HLvGTOXOJTCLTOS 8' lylverO Iv TOt? aTTaVTrj(J€(7l

rdjv Xoyojv, co? SrjXov e£ a>v rrpoeip-qKafJiev.

Kat irpaaiv -rjveyKe yevvaiorara- TrXeajv yap el$
Alyivav /cat TreiparaZs dXovg &>v rjpx^ E/ct07raAos*,
els ~Kprjrr)v olttolxOzIs e7TLTrpd(jK€TO' /cat rod ktj-

pVKOS ipOUTtOVTOS Tt OtSe TTOielv, €(f)7], " dvOpojircov

apxeiv." ore /cat Bellas rivd Y^opivdiov evrrdp-

V(f)OV, TOV 7TpO€Lp7]fM€VOV 'EeVldo7]V , e(f>T] , " TOVTO)

pie TTtoXei- ovros Seairorov xprj^ei." dtveZrai Sr]
avrov 6 "Eevido-qs /cat dirayaytbv els rr\v KopivOov
e.7TeoT7]0'e rots' eavrov TraLolois /cat 7rdcrav eveye'i-
ptue tj]v oiKiav. 6 he ovrojs avrrjv iv ttolul
hieriQei, coore e«eZvos rreputov eXeyev " dyados
8at/x6t»v els ttjv oIklov jjlov elaeXrjXvde."

75 O^crt he KAeo/xeV^s* ev ra> emypa^o/JLeva) FIat8-
aycoyiKO) rovs yvojplpLovs Xvrpojuaudai avrov 6e-
Xrjcrai, rov 8' evrjOets avrovs elneZv ovSe yap
rovs Xeovras SovXovs etvat, tojv rpefiovrojv, dAAa,
tou? rpe<^ovras row Xeovrojv. SovXov yap to
(frofieZvdaL, rd oe drjpla <f>ofiepa roZs dvBpojrrois
elvai. davfjuaarrj 8e Tt? rjv Trepl rov dvopa Treidd),
ware Trdvd* ovrivovv paSloJS alpeZv roZs Xoyois.
Xeyerai yovv " > Ovr\oiKpirov riva AlyLvrjrrjv iTe^at
els ras ' Adrjvas hvoZv ovroiv vloZv rov erepov
'AvSpoodevi-jv, ov aKovoavra rod A.coyevovs avrodt
TrpocrfxeZvaf rov 8' eV avrov /cat rov erepov
anooreZXai rov npeofivrepov OtAta/coy rov rrpo-
eipr)[ievov, ofioiws 8e /cat rov QlXigkov Kara-

76 er^e^var ro rpirov avrov d(j)iyjxevov pbrjSev rjrrov

a " Harpalus " according to Cic. N.D. iii. 34. 83.

76

VI. 74-76. DIOGENES

He became very ready also at repartee in verbal
debates, as is evident from what has been said above.

Further, when he was sold as a slave, he endured
it most nobly. For on a voyage to Aegina he was
captured by pirates under the command of Scirpalus, a
conveyed to Crete and exposed for sale. When the
auctioneer asked in what he was proficient, he replied,
" In ruling men." Thereupon he pointed to a certain
Corinthian -with a fine purple border to his robe, the
man named Xeniades above-mentioned, and said,
" Sell me to this man ; he needs a master." Thus
Xeniades came to buy him, and took him to Corinth
and set him over his own children and entrusted his
whole household to him. And he administered it in
all respects in such a manner that Xeniades used to
go about saying, " A good genius has entered my
house."

Cleomenes in his work entitled Concerning Peda-
gogues says that the friends of Diogenes wanted to
ransom him, whereupon he called them simpletons ;
for, said he, lions are not the slaves of those who
feed them, but rather those who feed them are at
the mercy of the lions : for fear is the mark of the
slave, whereas wild beasts make men afraid of them.
The man had in fact a wonderful gift of persuasion,
so that he could easily vanquish anyone he liked in
argument. At all events a certain Onesicritus of
Aegina is said to have sent to Athens the one of his
two sons named Androsthenes, and he having become
a pupil of Diogenes stayed there ; the father then
sent the other also, the aforesaid Philiscus, who was
the elder, in search of him ; but Philiscus also was
detained in the same way. When, thirdly, the father
himself arrived, he was just as much attracted to the

DIOGENES LAERTIUS

orvvelvai rols Traiol avfufriXoorocfrovvTa. roiavrrj
rig TTpoafjv lvy£; rols Auoyevovs Aoyots". rJKovoe
8' avrov /cat QqjkLojv 6 eVt/cA^v ^piqGros /cat
JItlXttcov 6 yieyapevs /cat d'AAot TrXelovs avSpes
ttoAltlkol.

Aeyerai 8e rrpo? rd ivevrjKovra err) fiiovs
reXevrrjcrac. irepl 8e rov davdrov 8td</>opot Xe-
yovrai Xoyoc ol j^ev yap ttoXvttoogl (payovra
cbjJLOV -yoXepLKfj X'q(f)9rjvai /cat d>$e reXevrrjaac ol
Se to rrvev\xa uvyKparrjaavra, <Lv eon /cat Kep-
Kihas 6 MeyaXoTToXiTrjs [r] K.pr]s], Xeyojv ev rols
fjueXidfji^oLS ovrws'

ov fidv 6 rrdpos ye Hivwirevs
rrjvos 6 fidKTpocfiopas, hiirXo el pharos , aWepifiocrKas,
77 dAA' dve'/Sa ^etAo? 77 " OT ' ooovras epeicras

[/cat to TrvevpLa crvv$aKO)v~\ . rjs yap dXadeaJS
^.Loyevrjs Zavo? yovos ovpdvios re kvojv.

"AAAot <f)aal ttoXvttovv Kvorl avpLpLepioaodai fiovXo-
fjievov ovtqj $7])(9rjvaL rod ttoSos rov revovra /cat
Karacrrpeijjat. ol fxevTOt yvdjptjxoi avrov, KaOd
<j>7]criv ' Avr tad evTjs ev AtaSo^ats 1 , et/ca£ov rr)v rod
TTvevfJLaros uvyKpdrrjcrLV. ervyyave jjuev yap 8t-
ayajv ev ro) Kpavelcp rco Trpo rfjs Koplvdov yv/ji-
vacrLtp' Kara Se to edos t)kov ol yv<l>pi\xoi /cat avrov
KaraXapL^dvovGLV ey/ce/caAiyx/zevw /cat et/caow
avrov KOLfjL&odai- ovSe yap rjv ris vvoraXeos /cat
vrrvqXos* 66 ev, arTOirerdoavres rov rpifiajva e/c-
78

VI. 7*5-77. DIOGENES

pursuit of philosophy as his sons and joined the
circle — so magical was the spell which the discourses
of Diogenes exerted. Amongst his hearers was
Phocion surnamed the Honest, and Stilpo the
Megarian, and many other men prominent in political
life.

Diogenes is said to have been nearly ninety years
old when lie died. Regarding his death there are
several different accounts. One is that he was seized
with colic after eating an octopus raw and so met
his end. Another is that he died voluntarily by
holding his breath. This account was followed by
Cercidas of Megalopolis (or of Crete), who in his
meliambics writes thus :

Not so he who aforetime was a citizen of Sinope,

That famous one who carried a staff, doubled his cloak,

and lived in the open air.
But he soared aloft with his lip tightly pressed against

his teeth
And holding his breath withal. For in truth he was rightly

named
Diogenes, a true-born son of Zeus, a hound of heaven.

Another version is that, while trying to divide an
octopus amongst the dogs, he was so severely bitten
on the sinew of the foot that it caused his death.
His friends, however, according to Antisthenes in his
Successions of Philosophers, conjectured that it was
due to the retention of his breath. For he happened
to be living in the Craneum, the gymnasium in front
of Corinth. When his friends came according to
custom and found him wrapped up in his cloak,
they thought that he must be asleep, although he
was by no means of a drowsy or somnolent habit.
They therefore drew aside his cloak and found that

79

DIOGENES LAERTIUS

7TV0W avrov KaraXapufidvovai Kal vrreXafiov rovro
Trpa^ai fiovAo/juevov Xolttov VTre^eXdelv rov fiiov.

78 "E^#a Kal Graves, cos (fracriv, iyevero rwv
yvcopLficov, rives avrov Bdifjovoiv dXXd Kal p>ey^pi
yeipdv tjXBov. d^LKOfievajv Se rcbv irarepajv /cat
rcbv VTrepe^ovrtov t vtto rovrois ra<f>fjvaL rov dvhpa
Trapd rfj ttvXtj rfj cpepovarj els rov 'Icrdfxov. €77-

€<JTT)odv T aVTO) KLOVOL Kdl €7T* CLVTOJ XldoV TlapiOV

Kvva. vorepov 8e Kal ol iroAlrai avrov ^aA/cat?
eiKoaiv iri\xf]aav avrov Kal erreypaijjav ovroj-

yr)pdcrK€L Kal ^aA/cos" vtto ^povov, dXXd gov ovri
kvSos 6 Tras alwVy Atoyeves, KadeXel'

[jlovvos irrel fiioras avrdpKea oo£av eSet^as
Ovarols Kal thujas oI/jlov iXacppordrav .

79 "Eo"Ti Kal rjfiajv iv rep TTpoKeXevupiariKa) fierpcp'

A. Aioyeves, aye Xeye res eXafte o~e fxopos
is "AtSos". a. eXafie [xe kvvos dypiov ood£.

"Evioi 8e <f>aaL reXevrcZvra avrov [/cat] ivrei-
Xaadai dracfyov plipat cbs ttov diqpiov avrov fxerd-
oypi, rj ets ye fiodpov ovvwaat Kal oXtyrjv kovlv
eTrafjurjcrai' ol Se, els rov 'IAicraw epb^aXetv, Zva
rols d$eX<f)OLS ^p^CTt/x©? yevqrai.

Arjfx-qrpios 8' iv rols 'OfJLWVVfiois </>r)crl rrjs
avrrjs rjfiepas ' AXe£avopov p,ev iv BafivXtZvi,
Aioyevrjv 8' iv Y^opivdco reXevrijoai. rjv oe yepojv
Kara rr)v rplrrjv Kal oeKariqv Kal eKaroarr)v

80 'OAu/A7rta8a.

Oepercu 8' avrov /?t/3Aia raSe* otaXoyoi-

a Anth. Pal. xvi. 334. b Anth. Pal. vii. 116.

e 324-321 b.c.

80

VI. 77-80. DIOGENES

he was dead. This they supposed to have been his
deliberate act in order to escape thenceforward from
life.

Hence, it is said, arose a quarrel among his dis-
ciples as to who should bury him : nay, they even
came to blows ; but, when their fathers and men of
influence arrived, under their direction he was buried
beside the gate leading to the Isthmus. Over his
grave they set up a pillar and a dog in Parian marble
upon it. Subsequently his fellow-citizens honoured
him with bronze statues, on which these verses were
inscribed :

Time makes even bronze grow old : but thy glory,
Diogenes, all eternity will never destroy. Since thou alone
didst point out to mortals the lesson of self-sufficingness and
the easiest path of life. a

We too have written on him in the proceleusmatic
metre :

a. Diogenes, come tell me what fate took you to the world
below ?

d. A dog's savage tooth. 6

But some say that when dying he left instructions
that they should throw him out unburied, that every
wild beast might feed on him, or thrust him into
a ditch and sprinkle a little dust over him. But
according to others his instructions were that they
should throw him into the Ilissus, in order that he
might be useful to his brethren.

Demetrius in his work On Men of the Same Name
asserts that on the same day on which Alexander
died in Babylon Diogenes died in Corinth. He was
an old man in the 113th Olympiad.

The following writings are attributed to him.
Dialogues :

VOL. II g 81

DIOGENES LAERTIUS

Kec^aAiajr.

KoAoios.
IIopSaAos.
Aq/xos ' Xdip'o/nav.
UoAireia.
Tk\V7] rjOiKrj.
Tltpl ttXovtov.

'EpOJTtKOS.

Se68oipo<i.

'A/5tcrTap^os.
Ilepi #avaTOi\
'EtticttoAcu.

TpayojStat iirrd'
'YjXkvq.

Gl'€CrT7^S.

'Hpa/cA^s.

'A^iA/Vei's.
M/ySeia.

X/3t'o-t7T7TOS.

OiOiVoi's.

TiOjaiKpdrrjg §' ey toj irpojTO) rrjs AtaSo^s" /cat
Sarupo? eV tw rerdprcp roov Blojv ovStv clvou
Auoyevovs (paai' rd re rpaycohdpid cf>r]OLv 6 SdYu-
pos OiAtWou elvou rod Acytv-qrov, yvojpipiov rod
Aioyevovs. Hajriajv §' ev rep eft&opbto ravra piova
(prjGL AioyeVou? elvou, Uepl dperrjs, Ylepl dyadov,
'EptDTt/coV, Ylrooxov, ToApbalov, YlopSaXov, Ka-
aavhpoVy KecpaAlajva, QlALgkov, 'Apicrrap^ov, Zi-
ovepov, TavvpLrjh'qv, Xpeia?, 'EmoroAas'.
81 Yeyovacn he. AioyeWi? rrevre' nptoros 'AttoA-
82

VI. 80-81. DIOGENES

Cephalion.

Ichthyas.

Jackdaw.

Pordalus.

Tlie Athenian Demos.

Republic.

Art of Ethics.

On Wealth.

On Love.

Theodorus.

Hypsias.

Aristarchus.

On Death.

Letters.
Seven Tragedies :

Helen.

Thyestes.

Heracles.

Achilles.

Medea.

Chrysippus.

Oedipus.
Sosicrates in the first book of his Successions, and
Satyrus in the fourth book of his Lives, allege that
Diogenes left nothing in writing, and Satyrus adds
that the sorry tragedies are by his friend Philiscus,
the Aeginetan. Sotion in his seventh book declares
that only the following are genuine works of
Diogenes : On Virtue, On Good, On Love, A
Mendicant, Tolmaeus, Pordalus, Casandrus, Ce-
phalion, Philiscus, Aristarchus, Sisyphus, Gany-
medes, Anecdotes, Letters.

There have been five men who were named
Diogenes. The first, of Apollonia, a natural philo-

83

DIOGENES LAERTIUS

Xajvidriqs, cJ>vglkos' otpx^) °' avrco tov crvyypdfji-
fAOLTOS rjSe' " Aoyov iravros dpyo\xevov So/ceet
fJLOL xpecbv eivai ttjv dpyryv dva/x^icr/^T^TOV rrap-
i^eudai." Sevrepos HiLkvojvlos, 6 ypdipas rd Trepi
YleXorrovvqaov rpiros olvtos ovros' rerapros gtcoi-
kos, yevos SeAeu/ceus", 6 /cat BafivXtuvios kolXov-
fievos Sta ttjv yeiToviav Tre/JLTTTOS Tapaevs, ye-
ypcufxjjs 7T€pl TTOirfTiKOdV ^rjrrjfJLdrojv a Xveiv
eTxiyeipel.

Tov Sr) <j)iX6oo(f)OV WdrjvoScopog tfrrjaiv ev oySojj
HepLTrdrajv del otlXttvov <j>aiveodai hid to dXel-
cbeodac.

Kef y\ MONIMOS

82 Movt/xos" ILvpaKooios {jLad-qrrjS puev AtoyeVous,
OLK€TY]g Se tivos rpane^LTOV KopivOlov, KaOd (f>iqoi
HojatKpdrrjg. rrpos tovtov avvex^S dcfriKvovfievos
6 SevtaSry? 6 tov Aioyevrjv ecov-qfievos ttjv dperrjv
avTov /cat tcov epycov /cat tcov Xoycov hirjyovpievos
els epcora TavSpos evefiaXe tov MoVt/xov. aurt/ca
yap eKelvos fxavlav TrpocrTTonqOels to re Kepp,a
SieppLTTTet /cat rrdv to errl ttjs TparteQqs dpyvpuov,
ecos olvtov 6 $€07t6t7]s TTaprjTrjcraTO' /cat os evdecos
Acoyevovs rjv. TraprjKoXovdrjGe Se /cat Kparryrt
tco KWLKcp crvxvd /cat tcov 6/jlolcov ct^ero, oVe /cat
fx&XXov opcov avTov 6 Seo-rroT-qg e'So/cet fialveadaL.

83 'EyeWro 8' dvqp eAAoyt/xo?, a*? /cat McVap-opoy
aurou tov kojixlkov }xe p,vr\od ai . ev tlvl yovv TOW
opa/xaVajv ev tco TTmoKopicp eiirev ovtlos'

a Cf. Epictet. iii. 22. 88 u>s lioyev-qs iiro'ut.' ari\!iwu yap
Trepufipx^TO kclI /car' avrb to <Tuj/xa iirearperpe tovs ttoWovs.
84

VI. 81-83. DIOGENES— MONIMUS

sopher. The beginning of his treatise runs thus :
" At the outset of every discourse, methinks, one
should see to it that the basis laid down is unques-
tionable." The second — of Sicyon — who wrote an
" Account of Peloponnesus." The third, our present
subject. The fourth, a Stoic born at Seleucia, who
is also called the Babylonian, because Seleucia is
near Babylon. The fifth, of Tarsus, author of a
work on poetical problems, which he attempts to
solve.

Now the philosopher is said by Athenodorus in
the eighth book of his Walks to have always had a
sleek appearance owing to his use of unguents.

Chapter 3. MONIMUS (fourth century B.C.)

Monimus of Syracuse was a pupil of Diogenes ;
and, according to Sosicrates, he was in the service of
a certain Corinthian banker, to whom Xeniades, the
purchaser of Diogenes, made frequent visits, and by
the account which he gave of his goodness in word
and deed, excited in Monimus a passionate admira-
tion of Diogenes. For he forthwith pretended to be
mad and proceeded to fling away the small change
and all the money on the banker's table, until at
length his master dismissed him ; and he then
straightway devoted himself to Diogenes. He often
followed Crates the Cynic as well, and embraced the
like pursuits ; whereupon his master, seeing him do
this, was all the more persuaded that he was mad.

He came to be a distinguished man ; so much
so that he is even mentioned by the comic poet
Menander. At any rate in one of his plays, The
Groom, his words are :

85

DIOGENES LAERTIUS

MoVt/XOS" TLS TjV dvdpOJ7TOSy CO QlXoJV, <JO(f)6s,

aootjorepos /JLiKpto 8'. A. o rrjv rnfjpav eyatv;

B. TTTlpaS fJL€V OVV Tp€LS' ClAA' €K€lVOS prjfJbd TL

e(f>diy^aT ovhev ifxcfrepis, fid rov Aia,
ra> yvddi oavrov, ovSe rots fioo)pL€VOLS

TOVTOIS, V7T€p &€ TaU#' 6 TTpOOaiTOiV KOI pVTTOiV'

to yap VTro\rj(f)9ev rvcf)ov tivai tt&v €<f>r].

ovros p>ev i/jL^pideararog eyevero, ware So^rjs /xeV
Karacf)pov€iv, irpos 8' dXrjOecav 7rapopp,av.

Teypacf)€ Se iralyvia cnTovofj XeXrjdvia \xepuiy\xiva

KOX Flept 6pfJLO)V OVO KOLL YlpOTpZTTTlKOV .

Kef 8'. ONHSIKPITOS

84 'OvrjGiKpLTOS' rovrov ol fikv AlyivrJTrjv, Ar^/xrJ-
rptos 8' o NLdtyvrjs 'Acm>7raAaia <f>r)(jiv elvai. Kal
ovros Ttbv eXXoyipmjv Auoyevovs jiad-qrayv. eoiKe

8f Tt OfJLOLOV TTZTTOvdlvdl 77/30? tl€VO<f)a)VTa. CKelvos

iiev yap Ku/doj crvvearpdrevcrev, ovros Se 'AAe£-
dvoptp- KOLKelvos }±ev Ylaioeiav Kvpov, 6 8e rroZs
'AAe'^avSpo? ^X^ 1 ? ye'ypa^e* Kal o /zev iyKOjpuov
Kvpov, 6 Se 'AAefdVSpou 7T€7Tolr]K€. Kal <rfj
ipfjLrjveia Se TrapairXTjOLOS , ttXt]V on ojs diroypa^os
e'f dpyzTVTTov hevrepevet.

Ylyove Kal ^SXevavopos AioyeVou? fJLa6r)rr)s> o
eTTLKoXovpievos Apu/xos 1 , davfiaarr/s 'OfjLrjpov, Kal
86

VI. 83-84. MONIMUS— ONESICRITUS

One Monimus there was, a wise man, Philo,
But not so very famous.

a. He, you mean,
Who carried the scrip ?

b. Nay, not one scrip, but three.
Yet never a word, so help me Zeus, spake he

To match the saying, Know thyself, nor such
Famed watchwords. Far beyond all these he went,
Your dusty mendicant, pronouncing wholly vain
All man's supposings.

Monimus indeed showed himself a very grave moralist,
so that he ever despised mere opinion and sought
only truth.

He has left us, besides some trifles blended with
covert earnestness, two books, On Impulses and an
Exhortation to Philosophy .

Chapter 4. ONESICRITUS (flor. 330 b.c.)

Onesicritus some report to have been an Aeginetan,
but Demetrius of Magnesia says that he was a
native of Astypalaea. He too was one of the dis-
tinguished pupils of Diogenes. His career seems
to have resembled that of Xenophon ; for Xenophon
joined the expedition of Cyrus, Onesicritus that of
Alexander ; and the former wrote the Cyropaedia, or
Education of Cyrus, while the latter has described
how Alexander was educated : the one a laudation
of Cyrus, the other of Alexander. And in their
diction they are not unlike : except that Onesicritus,
as is to be expected in an imitator, falls short of his
model.

Amongst other pupils of Diogenes were Menander,
who was nicknamed Drymus or " Oakwood," a great

87

DIOGENES LAERTIUS

'Hyrjcrias Hivamevs 6 KAotos" eTTiKXiqv, /cat OtAtWos-
6 AlywqTr)s> cos TrpoeiprjKapiev .

Ke<f>. e'. KPATHS

85 KpOLT7]S 'AoKOJvSoV OrjftoLLOS. KO.I OVTOS TUJV
iXXoyLfJLOJV TOV KVVOS j.l0.dr)TO)V . 'llTTTofioTOS 0€

(f>7]OLV ov Aioyevovs avrov /JLaOrjrrjv yeyovevai, dXXd
TSpvcrajvos rod 'A^atou. rovrov Ilatyvta <f)eperaL
raSe-

Ilrjpr] tls ttoXls earl pbeaoj evl olvom rv<f>co,
KaXrj /cat TTietpa, rrepippvrros , ovSev e)(ovaa }
els rjv ovre ris elaTrXel dvrjp p,ojpos Trapdairos,
ovre Xixyos iropviqs eTrayaXXopuevos Trvyfjaiv
dAAa dvpLov /cat OKopha cj>epei /cat ovkcl /cat dprovs,
i£ wv ov TToXejJiovoi rrpos aXXrjXovs nepl rovrcov,

Ol>X OTrXa K€KT7]VTai 7760t KepfJLCLTOS, OV 776/H So^TTjS .

86 "Ecrrt /cat i^rjfjbepls r} 6pvXovp,evr) ovra>s eypvaa'

Tt#€t fiayetpcp pbvas §e/c', larpcp opa^/XTp,
/coAa/ct rdXavra irevre, avpiftovXcp kclttvov,
7Topvrj rdXavrov, (f)iXoa6<f>oj rpitufioXov.

'E/caAetTO he koI QvpenavoLKrrjs Std to et?
irdaav eloievai ot/ctav /cat vovOerelv eanv avrov
/cat robe'

ravr e^w daa* efiadov /cat e<\>povriaa /cat pierd
Movawv

ae/xv* ibdrjv rd be 7roXXd /cat oA/3ta r€(f)os eptapipev.

" Not the same as Bryson of Heracleia, whom we know
from the Platonic Epistles, from Aristotle, and from
Athenaeus (xi. p. 508). He may, however, have been the

88

VI. 84-sg. ON ES1CRITUS— CRATES

admirer of Homer ; Hegesias of Sinope, nieknamed
Dog-collar " ; and Philiscus of Aegina mentioned
above.

Chapter 5. CRATES (of Thebes, for. 326 B.C.)

Crates, son of Ascondas, was a Theban. He too
was amongst the Cynic's famous pupils. Hippobotus,
however, alleges that he was a pupil not of Diogenes,
but of Bryson a the Achaean. The following playful
lines are attributed to him b :

There is a city Pera in the midst of wine-dark vapour,

Fair, fruitful, passing squalid, owning nought,

Into which sails nor fool nor parasite

Nor glutton, slave of sensual appetite,

But thyme it bears, garlic, and tigs and loaves,

For which things' sake men tight not each with other,

Nor stand to arms for money or for fame.

There is also his widely circulated day-book, which
runs as follows :

Set down for the chef ten minas, for the doctor
One drachma, for a flatterer talents five,
For counsel smoke, for mercenary beauty
A talent, for a philosopher three obols.

He was known as the " Door-opener " — the caller
to whom all doors fly open — from his habit of entering
every house and admonishing those within. Here is
another specimen of his composition c :

That much I have which I have learnt and thought,
The noble lessons taught me by the Muses :
But wealth amassed is prey to vanity.

disciple of Pvthagoras mentioned bv Iamblichus ( Vita Pyth.
c. 23).

1 Anth. Plan. v. IS. c Anth. Pal. vii. 326.

89

DIOGENES LAERTIUS

/cat otl €K <j)i\ooo(f>las avrcp rrepiyevoiro

depfjLcov re xoTvl£ /cat ro pLrjSevos pieXecv.

<^>eperai 8' avrov /cd/cetvo*

eptora rravei Xipbos, el Se \x r q ) %povos'
edv Se rovrois p,r] Svvrj xprjcrd ai, ^po^os".

87 "H/c^ta£e Se Kara rrjv rplrrjv /cat SeKarrjv /cat
eKarocrrrjv 'OXvpLmdSa.

Tovrov <f)7](jLv 'Avriodevrjs ev rat? AtaSo^ats- dea-
ddfievov ev rivi rpaycoSla T-qXecfiov oirvplSiov eyovra
/cat TaAAa Xvrrpov a^at em rrjv kvvlktjv (j>tXoao(f)lav
etjapyvpiodpievov re rrjv overlay — /cat yap rjv rwv
€7TL(f)avtov — ddpolcravra rrpos rd [e/carov] Sta/coata
rdXavra, rols rroXlrais Siavelpbat ravra. avrov Se
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KCupuKov avrov fiepLvrjadac. (fr-qul yovv

/cat rod depovs fJLev el^ev Ipudriov Saav,
Iv cos Y^pdriqs fj, rod Se ^ct^a^o? paKos.

(f>r]o~i Se AlokAtjs ireloai avrov Aioyevrjv rrjv
ovaiav pnqXo^orov dvelvai /cat el ri apyvpiov elrf,
els ddXarrav fiaXelv.

88 Kat Kpdrrjros p,ev, <$>r)olv , 6 ot/co? vn 'AAe£-
dvopov * * 'Irrrrapxlas Se vtto QiXIitttov. ttoX-
Aa/cts" re rfj fiaKrrjplq rcov avyyevcov rtvas rtpoaiov-
ras /cat drrorpeTrovras eolojKe /cat tjv yevvalos.
(f)7]al Se ArjpL-qrpios 6 Wdyv^s rpaire^lrr] rivl
7rapaKaradeo0ai rapyvpiov , crvvSefxevov, el p.ev ol
naZSes ISiOjrai yevouvro, avrols diroSovvai' el Se

a Anih. Pal. i\. 197. b 328-324 b.c.

90

VI. 86-88. CRATES

And again he says that what he has gained from
philosophy is

A quart of lupins and to care for no one.

This too is quoted as his ° :

Hunger stops love, or, if not hunger, Time,
Or, failing both these means of help, — a halter.

He nourished in the 113th Olympiad. 6
According to Antisthenes in his Successions, the
first impulse to the Cynic philosophy was given to
him when he saw Telephus in a certain tragedy
carrying a little basket and altogether in a wretched
plight. So he turned his property into money, — for
he belonged to a distinguished family,— and having
thus collected about 200 talents, distributed that
sum among his fellow-citizens. And (it is added) so
sturdy a philosopher did he become that he is men-
tioned by the comic poet Philemon. At all events
the latter says :

In summer-time a thick cloak he would wear
To be like Crates, and in winter rags.

Diodes relates how Diogenes persuaded Crates to
give up his fields to sheep pasture, and throw into
the sea any money he had.

In the home of Crates Alexander is said to have
lodged, as Philip once lived in Hipparchia's. Often,
too, certain of his kinsmen would come to visit him
and try to divert him from his purpose. These he
would drive from him with his stick, and his resolu-
tion was unshaken. Demetrius of Magnesia tells a
story that he entrusted a banker with a sum of
money on condition that, if his sons proved ordinary
men he was to pay it to them, but, if they became

91

DIOGENES LAERTIUS

<f>i\6<Jo<j)Oi, to) hrjjjup Stayet/xar pLrjhevos yap
€K€lvovs SerjoreaOai SiXooocpovvras . ^paroaOiviqs
he (j)-qoiv, e£ TiTTrapx^as , nepl rjs Xe£ojj,ev, yevo-
fievov ttoliSos avrw dvo\xa WaaiKXeovs, or i£
icf>r]ficov eyevero, ayayelv avrov erf ot/c^/xa rrai-
Slgktjs koll (f)dvai rovrov avro) rrarpGiov elvat rov

89 ydfAOV rovs he rtbv fjioixevovrajv rpayiKovs, <f>vyas
<yap> koL (f>6vovs ^X €LV eTradXov rov? he rdjv

irCLLpaiS TTpOGLOVTOJV KCOfXlKOVS' i£ OLGCOTLCLS ydp KOL

fjbed-qg puavlav aTTepyd^eudai.

Tovtov yeyove IlacnKXrjs dheXcpos, pLadrjrrjs
Eu/cAetSou.

Xaptev 8' avrov Qaficoplvos ev hevrepco rtov
' ATTopLvrjfjLovevfJLdTOJV (f)ep€L. (formal ydp' TrapaKaXojv
rtep'i rov rov yvpvao'iapypv ', rwv laxiojv avrov
7]7rrero' ayavaKrovvros he, ec/y-q, " ri ydp; ou^t
/cat ravra ad eon Kaddrrep Kal rd yovara;
eXeye r dhvvarov eivai dhidirrajrov evpelv, dXX
woirep ev poia Kal oairpov rcva kokkov elvai.
^SiKohpojjLov e^epedlaas rov KiOapcohov VTTOJTTidodr]'
Trpoodels ovv TnrraKiov ray pberoj-ncp erreypaijje,

90 " ^SiKohpopLOS eVotet." ras rxopvas eTrirrjhes
eXoihopei, avyyvfjivd^wv eavrov irpos ras fiXacr-

Arjfjb-)]rpLov rov OaA^pe'a TrejJLi/javra avrco dprovs
Kal olvov d>veihioev etrrajv, " eWe yap at Kprjvac
Kal dprovs e(f>epov." hrjXov ovv ojs vhwp eirivev.

VI. 88-90. CRATES

philosophers, then to distribute it among the people :
for his sons would need nothing, if they took to
philosophy. Eratosthenes tells us that by Hipp-
archia, of whom we shall presently speak, he had a
son born to him named Pasicles, and after he had
ceased to be a cadet on service, Crates took him to
a brothel and told him that was how his father had
married. The marriage of intrigue and adultery, he
said, belonged to tragedy, having exile or assassina-
tion as its rewards ; while the weddings of those
who take up with courtesans are material for comedy,
for as a result of extravagance and drunkenness they
bring about madness.

This man had a brother named Pasicles, who was
a disciple of Euclides.

Favorinus, in the second book of his Memorabilia,
tells a pleasant story of Crates. For he relates
how, when making some request of the master of
the gymnasium, he laid hold on his hips ; and
when he demurred, said, " What, are not these
hip-joints yours as much as your knees ? " It was,
he used to say, impossible to find anybody wholly
free from flaws ; but, just as in a pomegranate,
one of the seeds is always going bad. Having ex-
asperated the musician Nicodromus, he was struck
by him on the face. So he stuck a plaster on his
forehead with these words on it, " Nicodromus's
handiwork." He carried on a regular campaign of
invective against the courtesans, habituating himself
to meet their abuse.

When Demetrius of Phalerum sent him loaves of
bread and some wine, he reproached him, saying,
" Oh that the springs yielded bread as well as water ! "
It is clear, then, that he was a water-drinker. When

93

DIOGENES LAERTIUS

V7TO TO)V ' ' AOrjVqGLV a<JTVVO}JL(X)V e7TlTLfJL7]d€t9 OTL

cnvoova rjfj,cf)L€aTO ) €^77, " koX Qeocjypaarov vfiZv
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arnjyayev irrl KOVpeZov Kal e'Setfe K€ip6fi€Vov. iv
Qrjfiais vrro rod yvpvauiapypv pLaoriywdecs — ol
Si, iv KopLvdcp vtt* JLvdvKpdrovs — /cat eA/cd/xevos"
rod 7tooos irriXeyev d^povriarcav,

e'A/ce ttoSos reraycbv 8td firjXov deorreoloio.

91 AiokXtjs Si cf)7]ULV iXxdrjvai avrov vtt6 MeveSrjfiov
rov 'EpeTpt/cou. iireiS-q yap evTTpeTrrjs rjv Kal
iooK€L xprioifAzveiv ' AoKXr)7ndSr) tw OAtacrtoj,
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'AaKXrjTndSrjs." €</>' cb Svax^pdvavra rov Meve-
Brj/jLov e'A/cetv avrov, rov Se rovro imXiyziv.

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avrov cf>T)o-L nore rrpoapd^sai tw rplftojvi dveTnarpe-
nrovvra. r\v Si /cat rrjv oi/jlv alaxpos Kal yvfiva-
t,6pi€vos iyeXaro. elajdet Si Xiyeiv iiralpojv ras
X^Zpas, " ddppet, Kpdrrjs, virep 6cf)daXua>v Kal

92 rod Xoittov aojfjuaros' rovrovs 8' Sipec rovs /cara-
yeXwvr as , 17817 /cat ovvecnraapiivovs vtto vocrov /cat
ae fxaKapl^ovras , avrov? Se Karapbepu^ofiivovs eVt
rfj dpyia." eXeye Si ^XP L rovrov SeZv </>tAo-
cro(f)€Zv, p-€^pt ay So^axrtv ol crrparrjyol etvai
ovqXdrai. iprjuovs e'Aeye rovs /xera KoXaKOJv
ovras ojorrep rovs fMocrxovs iireiodv fierd Xvkojv
waiv ovre yap e/cetVot? rovs TTpour\Kovras ovre
rovrois ovveZvai, dAAd rovs iirifiovXevovras . crvv-

a Horn. II. i. 591.

VI. 90-92. CRATES

the police-inspectors found fault with him for wearing
muslin, his answer was, " I'll show you that Theo-
phrastus also wears muslin." This they would not
believe : so he led them to a barber's shop and
showed them Theophrastus being shaved. At
Thebes he was flogged by the master of the gym-
nasium — another version being that it was by
Euthycrates and at Corinth ; and being dragged by
the heels, he called out, as if it did not affect him a :

Seized by the foot and dragged o'er heaven's high threshold :

Diocles, however, says that it was by Menedemus
of Eretria that he Mas thus dragged. For he being
handsome and being thought to be intimate with
Asclepiades the Phliasian, Crates slapped him on the
side with a brutal taunt ; whereupon Menedemus,
full of indignation, dragged him along, and he
declaimed as above.

Zeno of Citium in his Anecdotes relates that in a
fit of heedlessness he sewed a sheepskin to his cloak.
He was ugly to look at, and when performing his
gymnastic exercises used to be laughed at. He
was accustomed to say, raising his hands, " Take
heart, Crates, for it is for the good of your eyes
and of the rest of your body. You will see these
men, who are laughing at you, tortured before long
by disease, counting you happy, and reproaching
themselves for their sluggishness." He used to say
that we should study philosophy to the point of
seeing in generals nothing but donkey-drivers. Those
who live with flatterers he declared to be as defence-
less as calves in the midst of wolves ; for neither
these nor those have any to protect them, but only
such as plot against them. Perceiving that he was

95

DIOGENES LAERTIUS

atcrdavofievos otl a7TodvrjGKei y i-nfjhe Trpds iavrov
Aeyojv,

o-ret^et? 8r), (f>iAe Kvprojv,

fialveis t els 'AiSao Sojjlovs KV(f)6s Sid yrjpas.

rjv yap Kvcf)6s vtto ypovov.
93 Upds 'AXe^avhpov TrvdopLevov el fiovAerai avrov
rrjv rrarpiha dvopdojOrjvac, e</>7], " Kal ri Set; irdAiv
ydp Lcrajs 'AAetjavopos dAXos avrrjv KaraGKai/jeL."
£X eiv ^ 77"a, r pt8a abo^lav Kal rrev'iav dvdAojra rfj
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AtSu/xats" ovtojs'

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Madrjral 8 1

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roaovrov hii(j>6apTO, ware rrore pueAerdjv Kal fieratjv
7rojs diroiraphdjv vtt* ddvfilas o'lkol KaraKAeiGros
rjv } dnoKaprepelv fiovAopuevos. pLadtbv Srj 6 l\pdrr)s
elafjAOe iTpos avrov napaKA-qdels Kal deppiovs
eTTLTrjhes fiefipajKOJS erreide pcev avrov Kal oca rcov
Aoyow parjSev cfyavAov TreTToirjKevaL' ripas yap dv
yeyovevai el [jltj Kal rd Trvev\xara Kara cfrvoLV

96

VI. 92-94. GRATES— METROCLES

dying, he would chant over himself this charm, " You
are going, dear hunchback, you are off to the house
of Hades, — bent crooked by old age." For his years
had bowed him down.

When Alexander inquired whether he would like
his native city to be rebuilt, his answer was,
" Why should it be ? Perhaps another Alexander
will destroy it again." Ignominy and Poverty he
declared to be his country, which Fortune could
never take captive. He was, he said, a fellow-citizen
of Diogenes, who defied all the plots of envy.
Menander alludes to him in the Twin Sisters in the
following lines :

Wearing a cloak you'll go about with me,
As once with Cynic Crates went his wife :
His daughter too, as he himself declared,
He gave in marriage for a month on trial.

We come now to his pupils.

Chapter 6. METROCLES (c. 300 b.c.)

Metrocles of Maroneia was the brother of Hipparchia.
He had been formerly a pupil of Theophrastus the
Peripatetic, and had been so far corrupted by weak-
ness that, when he made a breach of good manners
in the course of rehearsing a speech, it drove him to
despair, and he shut himself up at home, intending
to starve himself to death. On learning this Crates
came to visit him as he had been asked to do, and
after advisedlv making a meal of lupins, he tried to
persuade him by argument as well that he had com-
mitted no crime, for a prodigy would have happened
if he had not taken the natural means of relieving

VOL. II h 97

DIOGENES LAERTIUS

a7T€Kplv€TO- riXos Se kclL OLTTOTrapSoW avrov dv-
ippojaev, d(/>' ojjloiottjtos rcov ipyojv 7rapap,v9r}-
oapbevos. rovvrevdev tJkov€v avrov Kal iyivero
dvr/p lkclvos iv </>tAocro</>ia.

95 Ovros ra iavrov crvyypdp,p,ara KaraKaLwv, ojs
(f>r)cnv 'E/ccitcov iv TTpcbraj Xpeiwv, iiriXeye'

raS' ear ovelpcov veprepcov (j>avrdop,ara,

[otov Xijpos]' ol o\ on ras Qeocfrpdarov aKpodveis
Karacf)Xiyojv itriXeye,

"H</>aicrre, TTpopioX oboe, Qirts vv tl veto yar^i.

ovros e'Aeye rwv Trpaypidrojv ra piiv dpyvpiov
djvrjTa etvat, otov oIklolv ra Se xP° vov KaL em-
/xeAetas", ojs Traioelav. rov ttXovtov fiXafiepov, el
p.rj res d^iojs avro) xpcoro.

'EreAeirra Se vtto yrjpojs iavrov TrvLtjas .

Ma^rat S' avrov Qeopufiporos Kal KAeopievrjs,
Qeofiftporov A-qfjL-qrptos 6 'AXetjavopevs, KAeo-
fiivovs Tifjuapxos 'AXegav&pevs Kal 'E^e/cA^? 'E</»e-
ctios" ov fxrjv dXXd Kal ^Kx^kXtjs Qeofxfiporov Si-
rjKovaev, ov MevcoT^os", rrepl ov Xi^ofiev. iyivero
Kal MeVl77770S• Hlvojtt€vs iv avrols im^avi^s.

k € </>. £'. innAPXiA

96 ^Q-qpddrj he rols Xoyocs Kal rj doeXfirj rov
MrjrpoKXiovs '\TnrapyLa. ±s\apa>veZrai S' rjcrav dp,-
<j)6repoi.

Kat rjpa rod Kpdrrjros Kal ra>v Xoyojv Kal rov
filov, ovSevos rcov p,vqorevop,ivojv enLarrpecpopLevrj,
98

VI. 94-06. METROCLES— HIPPARGHIA

himself. At last by reproducing the action he suc-
ceeded in lifting him from his dejection, using for
his consolation the likeness of the occurrences.
From that time forward Metrocles was his pupil,
and became proficient in philosophy.

Hecato in the first book of his Anecdotes tells us
he burned his compositions with the words a :

Phantoms are these of dreams o' the world below.

Others say that when he set fire to his notes of
Theophrastus's lectures, he added the line :

Come hither, Hephaestus, Thetis now needeth thee.

He divided things into such as are procurable for
money, like a house, and such as can be procured by
time and trouble, like education. Wealth, he said,
is harmful, unless we put it to a worthy use.

He died of old age, having choked himself.

His disciples were Theombrotus and Cleomenes :
Theombrotus had for his pupil Demetrius of Alex-
andria, while Cleomenes instructed Timarchus of
Alexandria and Echecles of Ephesus. Not but what
Echecles also heard Theombrotus, whose lectures
were attended by Menedemus, of whom we shall
speak presently. Menippus of Sinope also became
renowned amongst them.

Chapter 7. HIPPARCHIA (c. 300 B.C.;

Hipparchia too, sister of Metrocles, was captured
by their doctrines. Both of them were born at
Maroneia.

She fell in love with the discourses and the life of
Crates, and would not pay attention to any of her
a Nauck, T.G.F.*-, Adesp. 285.

99

DIOGENES LAKRTIUS

ov irAovrov, ovk evyeveias, ov KaAXovg- dAAa
rtavr rjv Kpar^s" avrfj. /cat hr) /cat f)TreiAei rols
yovevaiv dvaipr)aeiv avrrjv, el pur) rovrco hoOeir].
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aVTTJS CLTTOTpei/jOLL TT)V 77GU§a, iraVT €7TOl€l, KOLL

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ovhe yap ecreadai kolvojvov, el pur) /cat rtov avrwv
e7nrrjhevp,dra>v yev-qBei-q.

97 EtAero r) ttols /cat ravrdv dvaAafiovcra cr)(r)pLa
crvpLTrepirjei rdvhpl /cat ev ra» (fravepcp crvveyivero
/cat em, rd helirva air/jet. ore /cat Trpos Avoipiaxov
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sshierapaxdr) ojs yvvrj. dAXd /cat elnovTOS avrfj,

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epueAAov larols TrpoaavaAojaeiv , rovrov els iraihelav
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rrjs <f>iAou6(f)ov .

Ocperat he rod Kpdrrjros fiifiALov 'EttiotoAcu,

a Eur. Bacch. 1236.

100

VI. 96-98. HIPPARCHIA

suitors, their wealth, their high birth or their beauty.
But to her Crates was everything. She used even
to threaten her parents she would make away with
herself, unless she were given in marriage to him.
Crates therefore was implored by her parents to
dissuade the girl, and did all he could, and at last,
failing to persuade her, got up, took off his clothes
before her face and said, " This is the bridegroom,
here are his possessions ; make your choice accord-
ingly ; for you will be no helpmeet of mine, unless
you share my pursuits."

The girl chose and, adopting the same dress, went
about with her husband and lived with him in public
and went out to dinners with him. Accordingly she
appeared at the banquet given by Lysimachus, and
there put down Theodorus, known as the atheist, by
means of the following sophism. Any action which
would not be called wrong if done by Theodorus,
would not be called wrong if done by Hipparchia.
Now Theodorus does no wrong when he strikes him-
self : therefore neither does Hipparchia do wrong
when she strikes Theodorus. He had no reply where-
with to meet the argument, but tried to strip her of
her cloak. But Hipparchia showed no sign of alarm
or of the perturbation natural in a woman. And
when he said to her :

" Is this she
Who quitting woof and warp and comb and loom ? " a

she replied, " It is I, Theodorus, — but do you sup-
pose that I have been ill advised about myself, if
instead of wasting further time upon the loom I
spent it in education ? " These tales and countless
others are told of the female philosopher.

There is current a work of Crates entitled Epistles.

101

DIOGENES LAERTIUS

iv at? dpicrra (jiiAooo^el , rrjv Xi^iv eoriv ore
TrapaTTArjcnos WAdrcovi. yeypa<f>e Kal rpaycpoias
viprjAorarov ixovcras <f>iAooo(f>Las x a P aKr VP a > °*° v

€(JTL KOLKelvO'

ov)( els rrdrpas /xot 7rvpyos, ov fiia Greyrj,
rrdcrrjs Se y€? GOV Ka ~ l TroAiOfxa Kal Sofiog
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'JLreAevrrjcre Se yrjpaiog Kal irdcfrr) iv Botama..

Kecf>. r)'. MEXinnos

SS "SleVLTTTTOSy Kal OVTOS KVVLKOS, TO dv€Ka6eV T)V

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AlokAtjs 8e Kal rov Seonor-qv avrov Uovtlkov
elvai Kal Barcova KoAelodai. drrjporepov 8' alrcov
vtto <j)iAapyvpias lox v(je Qrjfialos yeveodai.

Oepei \iev ovv orrovhalov ovSev ra 8e fiifiAia
avrov ttoAXov KarayeAojros yepuei Kal ri icrov rolg
"SleAedypov rod Kar avrov yevofxevov .

Qrjol 8' "Epfjurnros -qixepohaveiorr^v avrov ye-
yovivai Kal KaAeloOai' Kal yap vavriKaj roKco 8a-
veil,eiv Kal i£ev€Xvpid£,€LV, wore Trdp^rrAeiora XP 7 ]'
100 fiara adpoiQeiv reAos 8' imfiovAevdevra rrdvra>v
oreprjdrjvat Kal vv ddvfilas /3po;^a> rov filov
LieraAXdtjai. Kal T^/xets" eVat^a/xev els avrov

■ Xauck, T.G.F.K Crat. i. p. 810.

b " Menippus ille, nobilis quidem canis," Varro apud
Nonium 333. Of. Lucian, Icaromenippus 15, />'/.<? ircusatus
: J >:',. Varro's Sctturae Menippeae, a mixture of prose and e< rse,

102

VI. 98-100. HIPPARCHIA— MENIPPUS

containing excellent philosophy in a style which
sometimes resembles that of Plato. He has also
written tragedies, stamped with a very lofty kind of
philosophy ; as, for example, the following passage a :

Not one tower hath my country nor one roof,
But wide as the whole earth its citadel
And home prepared for us to dwell therein.

He died in old age, and was buried in Boeotia.

Chapter 8. MENIPPUS

Menippus, b also a Cynic, was by descent a
Phoenician — a slave, as Achaiicus in his treatise on
Ethics savs. Diocles further informs us that his
master was a citizen of Pontus and was named Baton.
But as avarice made him very resolute in begging,
he succeeded in becoming a Theban.

There is no seriousness c in him ; but his books
overflow with laughter, much the same as those of
his contemporary Meleager. d

Hermippus says that he lent out money by the
day and got a nickname from doing so. For he
used to make loans on bottomry and take security,
thus accumulating a large fortune. At last, how-
ever, he fell a victim to a plot, was robbed of all,
and in despair ended his days by hanging himself.
I have composed a trifle upon him e :

were an imitation of the style of Menippus, although their
subject matter was original and genuinely Roman.

c Strabo, however (xvi. p. 759), speaks of him as o-irovdo-
yeXoios.

d For a fragment from his Banquet see Athenaeus 502 c.

e Anth. Plan. v. 41.

1 03

DIOGENES LAERTIUS

Qolvlkcl to yevos, aAAa. YLprjTLKOV Kvva,
rjfjL€poSav€LGrrjv — rovro yap e^c/cA^eTO —

oioda ^Slivimrov Iuojs.
Q-ijfirjGtv ovros ojs oicopvyrj Trork
Kal rrdvr a.7T€^aXev ouS' evoei <j>vaiv kvvos,

avrov dveKpe/uLaaev.

"Evioi oe ra fitfiXC avrov ovk avrov elvai, aAAa
Alovvglov Kal ZjOjTrvpov rcov l\oXocf>a)via)v, ot rod
rraiQeiv €veK.a crvyypdcfrovres iSlBocrav aura) ws
ev ovvap.€vaj ouaOeadaL.

101 TeyovaoL 8e ^Slivimroi e£- Trptoros 6 ypdipas rd
rrepl Avoa)v Kal "Ravdov eTTLrepLOfievos, Sevrepog
avros ovros, rpiros HrparovLKevs cro^Lar-qg, Kap
ro dveKadev rcrapros dvopiavroTTOios, Trep^Trros
Kal eKros i,a>ypd(f)OL- [lepLV-qrai 8' dp(f>or£pajv
' AiroXXohcapos .

Ta S' ovv rod kvvlkov fiifiXia earl oeKarpla,
XeK-rta.

'E— KTToXoX K€KQflll/€Vft€Vai <J~b ruv TCOV 6t<j)V 7T/30CTOJ7701'.

Upbs rovs <f>v(TLKOvs Kal fxa$i]/xaTLKovs ko.l ypappari-
kovs Kal

TOVU.S 'YjTTlKOVpOV KCU

Tas dpij(rK€vopeva<i vtt avrwv eiKaSas.
Kal aAAa.

Ke<f>. 6'. MENEAHMOS

102 Meve'S^/xos" KwXujrov rod AapufjaKiqvov pLadf]-
r-qs. ovros, Kadd <f>iqoiv 'iTnrofioros, ei's" roaovrov

° Of. Cic. Brut. 91, § 315 " post a me tota Asia per-
agrata est, fuique> cum summis quidem oratoribus, quibus-

[04

VI. 100-102. MENIPPUS— MENEDEMUS

May be, you know Menippus,
Phoenician by birth, but a Cretan hound :
A money-lender by the day — so he was called —
At Thebes when once on a time his house was broken into
And he lost his all, not understanding what it is to be a Cynic,
He hanged himself.

Some authorities question the genuineness of the
books attributed to him, alleging them to be by
Dionysius and Zopyrus of Colophon, who, writing
them for a joke, made them over to Menippus as a
person able to dispose of them advantageously.

There have been six men named Menippus : the
first the man who wrote a History of the Lydians and
abridged Xanthus ; the second my present subject ;
the third a sophist of Stratonicea, a Carian by
descent a ; the fourth a sculptor ; the fifth and sixth
painters, both mentioned by Apollodorus.

However, the writings of Menippus the Cynic are
thirteen in number :

Necromancy.

Wills.

Epistles artificially composed as if by the gods.

Replies to the physicists and mathematicians and

grammarians ; and
A book about the birth of Epicurus ; and
The School's reverence for the twentieth day.

Besides other works.

Chapter 9- MENEDEMUS

Menedemus was a pupil of Colotes of Lampsacus.
According to Hippobotus he had attained such a

cum exercebar ipsis lubentibus ; quorum erat princeps
Menippus Stratonicensis meo iudicio tota Asia illis tempori-
bus disertissimus," and Strabo xvi. 660.

105

DIOGENES LAERTIUS

repareias rjXacrev coore 'ILpivvos dvaXafiwv cr^^a
7T€pLTj€L, Xeytov €7tl(JK07tos dftxQou i£ aSov TtOV
dfiapravopievajv, ottojs ttolAlv Karidtv ravra arr-
ayyiXXoi rols eKel haipioaiv. rjv Se aura) rj eodrjs
avrrj- ^irajv (f>aids rrohiqprjs, rrepl avrco ^ojvtj
(froiVlKT), nlXoS WpKdSlKOS €7Ti rrjs KecjxiXfjs eyojv
eVu(/>a<7/xeVa rd 8a>8e/<:a arot^eta, e/x/?arat rpayiKoi,
TTwyojv vTrepfjLeyedrjS, pdfiSos ev rfj X €L P L j^etAtV?].

103 Kat OVTOL (JL€V OL /StOt TOJV KVVIKWV €KaOTOV .

TTpocwTToypddjojJiev Se koX rd koivjj dpeaKovra
avrols, alpeaiv /cat ro.vrr\v elvai eyKpivovres rrjv
(f>iXoo~o(f>iav, ov, Kadd c/>aat rives, evaraoiv fiiov.
dpeoKei ovv avrols rov XoyiKov /cat rov (pvcriKov
tottov irepiaipelv, epufrepdos 'Aptcrrcjvt, tco Xia>,
/jLovcp Se Trpcoeyeiv ra» tj9lko). /cat oirep rives eiri
HcoKpdrovs, rovro AiokXtjs em Aioyevovs ava-
ypdcfrei, rovrov (f)daKOJV Xeyeiv y Ael ^rjrelv

orri roi ev p.eydpoioi kclkov r dyadov re rervKrai.
napairovvrai he /cat rd eyKVKXia /xaflrj/xara.
ypdpifxara yovv /jlt] piavddveiv e<f>acFKev 6 'Avrt-
(jOevrjs rovs (Jojcfipovas yevopievovs, Iva fir) Sta-

104 orpecf)Oivro rols dXXorpiois. rtepiaipovui 8e Kat
yeojfxerpiav /cat llovoikt]v /cat rrdvra rd roiavra.
6 yovv Aioyevrjs rrpos rov emSeiKvvvra aura* ujpo-
OKOTrelov, " xp7)Oi\xov" e</>rj t " to epyov irpos rd llt)
vurepijaai SeiTrvov." irpos rov eTTiheiKvvfievov avrco
fiovcriKov e(fyrj'

yvwpiais ydp dvhptJuv ev fxev oiKovvrai rroXeis,
ev 8' oIkos, ov ipaXjxoloi koI reperiopiaGiv.

a Horn. Od. iv.
» Of. Eur. Antiope, I rag. .""> DinA

]()()

VI. 102-104. MENEDEMUS

degree of audacity in wonder-working that he went
about in the guise of a Fury, saying that he had
come from Hades to take cognisance of sins com-
mitted, and Mas going to return and report them to
the powers down below. This was his attire : a grey
tunic reaching to the feet, about it a crimson girdle ;
an Arcadian hat on his head with the twelve signs
of the zodiac inwrought in it ; buskins of tragedy ;
and he wore a very long beard and carried an ashen
staff in his hand.

Such are the lives of the several Cynics. But we
will go on to append the doctrines which they held
in common — if, that is, we decide that Cynicism is
really a philosophy, and not, as some maintain, just
a way of life. They are content then, like Ariston
of Chios, to do away with the subjects of Logic and
Physics and to devote their whole attention to Ethics.
And what some assert of Socrates, Diocles records of
Diogenes, representing him as saying : " We must
inquire into

Whate'er of good or ill within our halls is wrought." a

They also dispense with the ordinary subjects of in-
struction. At least Antisthenes used to say that those
who had attained discretion had better not study
literature, lest they should be perverted by alien
influences. So they get rid of geometry and music
and all such studies. Anyhow, when somebody
showed Diogenes a clock, he pronounced it a service-
able instrument to save one from being late for
dinner. Again, to a man who gave a musical recital
before him he said b :

By men's minds states are ordered well, and households,
Not by the lyre's twanged strings or flute's trilled notes.

107

DIOGENES LAERTIUS

'Ape'cr/cet 8' avrols /cat reXos elvai to /car'
dperrjv t,r\v , c!)s 'AvTLadevrjs cfr-qolv Iv toj 'Hpa/cAet,

OjJLOLCOS Tols OTOJIKOIS' €7T€i K.O.I KOlVOJVld TtS" Tat?

hvo ravrais alpeoeulv kvriv. ddev /cat tov kvvl-
afxov elprjKacn ctvvtojjlov eir* dperrjv oSov. /cat
outgo? e/?ta> /cat ZjTjvojv 6 Ktrteu?.

'Apecr/cet 8' aureus- /cat AtTaj? fiiovv, avrdpKeuL
XpanzcVot? (JLTiois /cat rpificooi fxovois, ttXovtov /cat
Sof^s* /cat euyeveta? Kara^povovcnv . evioi, 1 yovv
/cat fiordvais /cat TTavraTraoiv uSart ^pcovrat

l/jVXpOJ (JK€7T0US T6 Tat? TU^OUCTatS /Cat TTlQoiS,

Kad&Trep AtoyeV^s", oV e</>acr/ce #eajv /xev t'8tov etVat
fxrjSevog Seladat, row 8e #eots" ojjlolojv to oXiycov

105 'Aoeavcet 8' aureus" /cat -r^v dperrjv 8t8a/cr^v
etvat, /ca#a <\>r\Giv ' Avnodeviqs Iv rto 'Hpa/cAet,
/cat avaTTofiXrjTov virdpyeiv d^iepavrov re tov
oo<j)6v /cat dva/jLdprrjTOV /cat <j>iXov rep o/xguoj,
T ^X?? r€ /^Sev £.7TiTp€7T€iv. rd Se fxera^v dperrjs
/cat /ca/ctas" dSid(f>opa Xiyovoiv o/xota)? 'ApicrrtovL
rarXta;.

Kat OVTOL [JL€V OL KVVIKOL' fl€TLT€OV 8' €7Tt TOUS"

otwikovs, wv rjp$€ 7j7]vojv, p,adr)Tr)s yevopuevos
KparryTos'.

1 &uo£ re codd. : eVtor<? Reiske.

108

VI. ioi-105. MENEDEMUS

They hold further that " Life according to Virtue "

is the End to be sought, as Antisthenes says in his
Heracles : exactly like the Stoics. For indeed there
is a certain close relationship between the two
schools. Hence it has been said that Cynicism is a
short cut to virtue ; and after the same pattern did
Zeno of Citium live his life.

They also hold that we should live frugally, eating
food for nourishment only and wearing a single
garment. Wealth and fame and high birth they
despise. Some at all events are vegetarians and
drink cold water only and are content with any
kind of shelter or tubs, like Diogenes, who used to
say that it was the privilege of the gods to need
nothing and of god-like men to want but little.

They hold, further, that virtue can be taught, as
Antisthenes maintains in his Heracles, and when once
acquired cannot be lost ; and that the wise man is
worthy to be loved, impeccable, and a friend to his
like ; and that we should entrust nothing to fortune.
Whatever is intermediate between Virtue and Vice
they, in agreement with Ariston of Chios, account
indifferent.

So much, then, for the Cynics. We must now pass
on to the Stoics, whose founder was Zeno, a disciple
of Crates.

109

ISTOPION Z

Ke</>. a\ ZHNON

1 TLrjvajv Mvaaeou r) A^/xeou Ktrteu? aVo Kimpou,
7roAtcr/xaros' 'EAATpt/cou, OotVt/cas" iiroiKovs e^X 7 )'

KOTO?.

Toy rpdx^jXov em ddrepa vevevKcbs rjv, a)? c^crt
Tt/x,o#eos" o 'A^T^ato? €V rco Ylepl j3la)v /cat 'AttoX-
Xojvlos 8e (f>7]GLV 6 Tvpuos on Icr/yos rjv, VTrofjLfJKrjs,
fxeXdyxpovs — 66 ev ris avrov €L7T€V Alyvrrrlav kAtj-
pLarlSa, Kadd (fnqui Xpvai7T7ros iv rrpcorcv TLapot-
puwv — 7TaxvKvrjfji6s re /cat a7rayr)s /cat dadevfj^' 8to
/cat (f)TjGL Ylepoaiog iv 'IVo/i^/Aacrt orufnrorLKOig
rd TrXeZara avrov oeiTrva TrapaireZaOaL. ex ai 9 e ^ € '>
cf)a€TL, gvkols ^Aajpots 1 /cat ^Ato/catat?.

2 AirjKovcre 8e, /ca#d Trpoelprjrai, Kpar^ros" etra
/cat 2rtA7r6ovos' d/coucrat <f>acnv avrov /cat Sevo-
Kpdrovs err) Se/ca, ojs" Tt/xo/cpar^s" eV to* At'cow
dAAd /cat rioAe/Aawos". 'E/cdra)v Se ^at /cat
'A77oAAa>vtos" o Tupto? eV rrpdircp rrepl Tufjvajvos,
XprjGTrjpLaorafievov 1 avrov rl nparrajv apicrra fiiaj-
aerat, arroKpivaaQai rdv deov, el avyxpojrl^oLTO
roZs veKpoZs- 66 ev ^vvevra rd rcjv apxatajv
avayivcoGKeiv. tw ovv Kpdrrjrt napeftaXe rovrov

1 xfyy]OTt]pia'^o\x.ivo\j PFD Cobet.
110

BOOK VII

Chapter 1. ZENO (333-261 b.c.)

Zexo, the son of Mnaseas (or Demeas), "was a
native of Citium in Cyprus, a Greek city which had
received Phoenician settlers. He had a wry neck,
says Timotheus of Athens in his book On Lives.
Moreover, Apollonius of Tyre says he was lean,
fairly tall, and swarthy — hence some one called him
an Egyptian vine-branch, according to Chrysippus in
the first book of his Proverbs, He had thick legs ;
he was flabby and delicate. Hence Persaeus in his
Convivial Reminiscences relates that he declined most
invitations to dinner. They say he was fond of eating
green figs and of basking in the sun.

He was a pupil of Crates, as stated above. Next
they say he attended the lectures of Stilpo and
Xenocrates for ten years — so Timocrates says in his
Dion — and Polemo as well. It is stated by Hecato
and by Apollonius of Tyre in his first book on Zeno
that he consulted the oracle to know what he should
do to attain the best life, and that the god's response
was that he should take on the complexion of the
dead. Whereupon, perceiving what this meant, he
studied ancient authors. Now the way he came

111

DIOGENES LAERTIUS

rov rporrov. rropfyvpav lp.rTenopevp.ivos cltto rrjs
Qolvlktjs npos raj YVeipaiel evavdyqaev . dveXOtbv
8' els ras 'Adrjvas 17877 rpiaKovrovr-qs eKaBtue
rrapd riva ^i^XiottojXtjv . avayivcouKOvros 8' eKeivov
to Sevrepov ra>v "Eevo(f>6jvros ^ATropLvrjpLOvevpLarojVy
r)odels envdero rrov Suarpi^oiev ol roiovroi avhpes.

3 evKaipojs 8e rrapiovros Kpdrrjros , 6 fiifiXioirojXr]s
Sei^a? avrov (jyiqoi, " rovrw rrapaKoXovdrjaov .' "
ivrevdev rji<ovcre rov Kpdrrjros, dXXojs fxev evrovos
<d)v> 1 irpos <f>i\o(JO(f)iav , alorjp,a>v he ojs* irpos rrjv
Kvviktjv avaiayyvriav . odev 6 Kpar^S" fiovX6p,evos
avrov 2 Acat rovro depanevaai SiSojcri yvrpav ^atfrj?
Sid tov Kepa/xet/cou <f>epeiv. eVet 8' et8ev avrov
aiSov/xevov kol TrapaKaXvnrovra, Traiaas rfj ftaK-
rrjpia Kardyvvai rrjv yyrpav (j>evyovros 8' avrov
/cat rrjs (f>aKrjs Kara rcov OKeXcbv peovcrrjs, <f>rjcrlv 6
Kpdrrjs, " ri ^evyets, <&olvlki$lov ; ovhev heivov

7T€7TOv9aS . ' '

4 "Ecus' p>ev ovv twos rjKovcre rod Kpdrrjros' ore
koll rrjv YioXireiav avrov ypdipavros, rives eXeyov
rral^ovres em rrjs rov kvvos ovpas avrrjv ye-
ypafyevai. yeypacfre 8e Trpos rfj YioXireia Kal rdoe'

Ylepl rov Kara <f>vo~iv fiiov.

Uepl opprjs rj -irepl dvOpwirov cfjvcreo)S.

Ylepl 7ra0<j)i>.

Uepl rov KaOi'/Kovros.

1 &v add. Richards. 2 avroD F Cobet.

a Cynosura, Dog's Tail, like Dog's Head, Cynoscephalus,
112

\ 11. 2-4. ZENO

across Crates was this. lie was shipwrecked on a

voyage from Phoenicia to Peiraeus with a cargo
of purple. He went up into Athens and sat
down in a bookseller's shop, being then a man of
thirty. As he went on reading the second book
of Xenophon's Memorabilia, he was so pleased that
he inquired where men like Socrates were to be
found. Crates passed by in the nick of time, so
the bookseller pointed to him and said, " Follow
yonder man." From that day he became Crates's
pupil, showing in other respects a strong bent for
philosophy, though with too much native modesty
to assimilate Cynic shamelessness. Hence Crates,
desirous of curing this defect in him, gave him a
potful of lentil-soup to carry through the Cera-
micus ; and when he saw that he was ashamed
and tried to keep it out of sight, with a blow of his
staff he broke the pot. As Zeno took to flight wibh
the lentil-soup flowing down his legs, " Why run
away, my little Phoenician ? " quoth Crates, " nothing
terrible has befallen you."

For a certain space, then, he was instructed by
Crates, and when at this time he had written his
Republic, some said in jest that he had written it on
Cynosura, i.e. on the dog's tail. a Besides the Republic
he wrote the following works :

Of Life according to Nature.
Of Impulse, or Human Nature.
Of Emotions.
Of Duty.

was the name of several promontories, notably one in Athens
and one in Salamis. Relatively to Cynicism, "holding on
by the dog's tail" would seem a more appropriate inter-
pretation.

VOL. II I 113

DIOGENES LAERT1US

Ilepl vofjtov.

Tlepl rrjs l KXXi]VLKrj<i TratSeio-s.

TLepl o\J/e<i)S.

YLepl rov oXov.

Utpl (rrjfj,ei(av.

UvOayopiKa.

KaOoXuca.

YLepl Ae^cojv.

Upof3\i]/J.aro)v *OpqpLK(Zv rrevre.

"Earn S' avrov koI
Tky\'i] koX
AiVeis Kal
"EAeyxot oro.

\ — Op.\'qp.OV€.Vp.(XTO. KptJ.Ti]TO$.

Kat rdoe piev rd /?i/?Aia. reXevralov he drreary]
Kal ro)v TTpoeipiqpievojv 7]Kovorev ecu? ertov eiKocnv
Iva Kal <f)aGLV avrov elirelv , " vvv evirXor/Ka, ore
vevavdyrjKa." ol §' eVt rov Kpar-qros rovr avrov
5 €L7T€lv clXXol he htarpi^ovra iv rat? 'Ad-rjvais
OLKodoaL rrjv vavayiav Kal etTrelv, " ev ye irotel r)
rvx*) TrpooeXavvovoa rjpias </>iAocro</>ta." evioi Se,
huadepievov Wd-qvrjcn ra (propria, ovroj rpaTrr\vai
rrpos (f)t,Xocro(f)iav .

' AvaK(ifi77rojv hrj iv rfj ttolklXtj oroa rfj Kal
UeLcnavaKricp KaXovpLevrj, drro he rrjs ypacprjs rrjs

G Our word " colonnade " better describes a roofed build-
ing, supported at least on one side by pillars and thus
affording a public thoroughfare like an arcade or cloister,
but open to the sun and air. Owing, however, to the Latin
" porticus '" Zeno's school has received in English literature
the appellation of " the Porch." The frescoes or pictures, with
1 1 1-

VII. 4-5. ZENO

Of Law,

Of Greek Education.

Of Vision.

Of the Whole World.

Of Signs.

Pythagorean Questions.

Universals.

Of Varieties of Style.

Homeric Problems, in five books.

Of the Reading of Poetry.
There are also by him :

A Handbook of Rhetoric.

Solutions.

Two books of Refutations.

Recollections of Crates.

Ethics.
This is a list of his writings. But at last he left
Crates, and the men above mentioned were his
masters for twenty years. Hence he is reported to
have said, " I made a prosperous voyage when I
suffered shipwreck." But others attribute this say-
ing of his to the time when he was under Crates.
A different version of the story is that he was
staying at Athens when he heard his ship was
wrecked and said, " It is well done of thee, Fortune,
thus to drive me to philosophy." But some say
that he disposed of his cargo in Athens, before he
turned his attention to philosophy.

He used then to discourse, pacing up and down in the
painted colonnade, which is also called the colonnade
or Portico a of Pisianax, but which received its name

which the Stoa was adorned, made it in some sense the National
Gallery of Athens. For further information see by all means
Frazer's note on Pausanias i. 15 (vol. ii. pp. 132-137).

115

DIOGENES LAERTIUS

IloXvyvcorov ttolklXij, Sl€Tl0€to tovs Xoyovs, fiou-
Aofievos /cat to yoopiov aTrcpiorrarov Troirjoai. iirl
yap twv rptaKovra tojv ttoXltojv Trpos rot? ^tAtots"
rerpaKOGLOL 1 avjiprjVT iv avTco. irpocnfleoav orj
Xolttov olkovovt€s avrov /cat 8ta tovto Sran/cot
€KX-t]6rjGav /cat ol citi' avrov o/xotoj?, nporepov
7j7]vojv€lol KaXovjjLevoi, Kadd (f)7]OL /cat 'ETTt/COUpO?
iv Ittiuto Xa Is . /cat rrporepov ye SraH/cot ZkoXovvto
ol hiarpifiovres iv avrfj TrotTirat, Kadd <f)T)criv
'^Lparoodevqs iv oyhorj Uepl rrjs ap^ata? /caj/xajStas",
ol /cat rov Xoyov iiri rrXeiov 'qv^rjuav.

'ETifjLQjv or) ovv 'AdrjvaloL o(f>6opa rov "L-qvajva,
ovtojs ojs /cat rcov reiyojv avrw ras" kXcls irapa-
Karadiodai /cat ^pvGO) OTecfydvcp TipLrjcrai /cat
X a ^ K fj €lkovl. tovto Se /cat tovs ttoXitols avTod
Troirjoai, Koofiov -qyovpievovs tt)v TavSpos eiKova.
dvT€7ToiovvTO 8' avrov /cat ol iv 2t8<wt Ktrtets".
drreSex^TO 8' avrov /cat 'Avrlyovos /cat et ttot'
'A#rjya£e rj/cot, tJkov€V avrov noXXd re 77ape/caAet
dcpiKecrdai d>s avrov. 6 Se touto /zev Trapr^r-qoaro ,
riepaatov 8' eVa tojv yvojpifxojv airier eiXev, os
rjv A'q/JirjTpiov fikv vlos, KtTteus" Se to yevog,
/cat fy/c/zafe /cara, tt^v rpiaKoor-qv /cat iKaroorrjv
'OAu/xmaSa, 77877 yepovTos ovros ZjTjvojvos. r) 8'
eVtoroAr) rov 'AvTiyovov rovrov et^e rov rpoTrov,
Kadd /cat 'ATToAAojvtos- o Tuptos* eV rots' Ilept
Zr^ojyos" (f>rjar

1 So Cobet : MS8. read 717)65 to"* xiX/01/s rerpaKoaiovs, which
may be right though the expression is unusual. Cf. "civium
ad mille quadringentos oceisi."

116

VII. 5-6. ZENO

from the painting of Polygnotus ; his object being
to keep the spot clear of a concourse of idlers. It
was the spot where in the time of the Thirty 1400
Athenian citizens had been put to death. a Hither,
then, people came henceforth to hear Zeno, and this
is why they were known as men of the Stoa, or
Stoics ; and the same name was given to his followers,
who had formerly been known as Zenonians. So it
is stated by Epicurus in his letters. According to
Eratosthenes in his eighth book On the Old Comedy,
the name of Stoic had formerly been applied to the
poets who passed their time there, and they had
made the name of Stoic still more famous.

The people of Athens held Zeno in high honour,
as is proved by their depositing with him the keys
of the city walls, and their honouring him with a
golden crown and a bronze statue. This last mark
of respect was also shown to him by citizens of his
native town, who deemed his statue an ornament to
their city, 6 and the men of Citium living in Sidon
were also proud to claim him for their own. Anti-
gonus (Gonatas) also favoured him, and whenever he
came to Athens would hear him lecture and often
invited him to come to his court. This offer he
declined but dispatched thither one of his friends,
Persaeus, the son of Demetrius and a native of
Citium, who flourished in the 130th Olympiad
(260-256 B.C.), at which time Zeno was already an
old man. According to Apollonius of Tyre in his
work upon Zeno, the letter of Antigonus was
couched in the following terms :

° Probably the Thirty met in the Stoa and passed sentence
of death there. It is not likely that this was the place of
execution.

b Pliny, N.H. xxxiv. 92.

117

DIOGENES LAERTIUS

7 " BaotAeu? 'Avriyovos TjTjvojvl (f>iXoa6<f)cp xatpetv.
" 'Eyoj tvxJ] ftev /cat hotjrj vopbi^oj Trporepelv rod

gov filov, Xoyov he /cat Traiheias Kadvarepelv koI
rrjs reXeias evhaipiovias r)v ov KeKTr/crat. hioirep
K€KpiKa TTpou^ojvrjuai uoi napayeveadai rrpos €/X€,

7T€7T€LCrfJL€VOS 0€ flTj dvrepelv TTpOS TO OL^LOVjJLeVOV .

crv ovv TreipaOrjTi €K rravrds rporrov ovpLpbt^at pLOi,
Si€LXrj(f)d)£ rovro Store oi>x ivos ifiov TraihevTrjs
ear), iravrtov he Ma/ceSoVojv avXXrjfihrjv. 6 yap
top rrjs Ma/ceSovtas- dpxovra koI Traihevojv /cat
ayojv eirl ro\ /car' dperrjv cfyavepds eorat 1 /cat rovs
V7TOT€TayfjL€Vovs napaGKevdt.ojv Trpos evavhpiav.
olos yap dv 6 rjyovpbevos fj, tolovtovs euKos ojs eirl to
ttoXv yiyveadai /cat rovs vrroTeraypievovs ."

Kat 6 Tuiqvajv dvnypdfyei cSSe*

8 " BaatAet ' Avriyovco Zrjvwv ^atpetv.

" 'ArroSe^o/zat gov rrjv c/>tAo/xa#€tav Kadoaov Trjs
dXrjdLvrjs /cat et? ovtjglv reivovorjs , dAA' ou^t r^?
hrjfJLOjhovs /cat ei? hiaorpo^-qv rjOoov avrexj] Traiheias.
6 he <f)iXooo(f)ias ajpeypcevos, €KkXlvojv he rrjv
ttoXvO pvX-qrov r)hovqv, r) tlvcov OrjXvvei veojv ifjv)(ds,
<f>avepos eonv ov ptovov <f>VG€L rrpos evyeveiav
kXivcjv, dXXa /cat Trpoaipeoei. (j)VGis he evyevrjs
puerpiav duK-qotv TrpoaXafiovoa, ert he rdv d(f)96va)S
hihdtjovra, pahiujs epx^rai Trpos rrjv reXetav avd-

9 Xyji/jlv rrjs dperrjs. eydo he owe'^o/xat aa>uart
doOevel hid yrjpas' era>v yap elpa oyho-qKovra'
hionep ov hvvapbai crot crtyx/zt^ai. aTToareXXco he
ool TLvas row epiavrov avaxoXaardjv , ot rots p>ev
Kara ifjvxrjv ovk dTroXeirtovrai ifMov, rots' he

1 tan vulg. : corr. Richards.
] 18

VII. 7-9. ZENO

" King Antigonus toZeno the philosopher, greeting.

"While in fortune and fame I deem myself your
superior, in reason and education I own myself
inferior, as well as in the perfect happiness which
you have attained. Wherefore I have decided to
a<k you to pay me a visit, being persuaded that you
will not refuse the request. By all means, then, do
your best to hold conference with me, understanding
clearly that you will not be the instructor of myself
alone but of all the Macedonians taken together.
For it is obvious that whoever instructs the ruler of
Macedonia and guides him in the paths of virtue will
also be training his subjects to be good men. As is
the ruler, such for the most part it may be expected
that his subjects will become."

And Zeno's reply is as follows :

" Zeno to King Antigonus, greeting.

" I welcome your love of learning in so far as you
cleave to that true education which tends to ad-
vantage and not to that popular counterfeit of it
which serves only to corrupt morals. But if anyone
has yearned for philosophy, turning away from
much-vaunted pleasure which renders effeminate the
souls of some of the young, it is evident that not by
nature only, but also by the bent of his will he is in-
clined to nobility of character. But if a noble nature
be aided by moderate exercise and further receive
ungrudging instruction, it easily comes to acquire
virtue in perfection. But I am constrained by bodily
weakne^. due to old age, for I am eighty years old ;
and for that reason I am unable to join you. But I
send you certain companions of my studies whose
mental powers arc not inferior to mine, while their

1 19

DIOGENES LAEFxTIUS

/cardcroyza Trporepovoiv ols crvvtbv ovhevos kol9-
vGTeprjGeis tojv Trpos tt)v TeXetav evhaipiovLav aV-

7)k6vTOJv"

W-n-eoTeiAe Se Tlzpaalov /cat QlAojvlStjv tov

OrjfialoV, OJV dfJ.(f)OT€pOJV ^TTLKOVpOS p.V7]IJLOV€V€l

ojs ovvovtojv 'AvrtyoVa; ev rfj TTpos Wpiaro/SovAov
tov a$eA(j)6v iTncrroXfj. e8o£e Se'/xot /cat to ifjjj<f)iorfjLa

10 to rrepl olvtov tojv WOrjvaiajv VTroypdipai. /cat

'Ett' WppevlSov apxovTos, ewe ttjs 'A/ca^Ltav-
tlSos 7T€fJb7Trrjs npvTa.veia.Si Mat/za/cr^otojyos- oe-
KaTTj vvrepa, rpiTr) /cat €lkootjj ttjs TTpVTO.v€tas,
e/c/cA^ota Kvpia, tojv Trpoihpojv eTreipi^Lcrev "\7tttojv

KpOLTLGTOTeAoVS E.V7T€T0LLGJV KCLL OL UVflTTpOehpOl,

Qpdcrtov Qpdoojvos 'Ava/cateus" etrreif'

" 'E77€tS-)] ZtJvwv Mvaoeou Ktrteus' enj 77oAAd
/card <f)i\ooo(j)iav ev ttj TroXet yevofievos ev re rots'
Aot770ts" d^o dya^os" a>v Stere'Aecre /cat rous" etV
owraotv aura) tojv viojv 7ropevofjLevovs rrapaKaXajv
en dp€TTjV /cat ooj^poovvqv iro.pojp\xa TTpos to.
fieAncTTa, 77aodoety/za tov Ihiov fiiov ihcdels drraaLV

11 q\k6Xov6ov ovTa toZs Xoyois ols hieXeyero , TVXfl
dyadfj SeSop(#at toj Srjfioj, erraiveuai piev Z^vojva
Myaaeou Ktrtea /cat oreciavojaat XP V(J <? OTecjjdvcp
Kara tov vo/jlov dperrjs eveKev /cat ooj<f>poo~vv'qs ,
OLKoSofirjaai 8e aura) /cat rdc/>ov eVt rou Keoa-
fjL€LKod SrjjjLOGia' ttjs Se Trot^aea;? rou o-Te<f)dvov /cat
r^s" OLKO&op,ris tov rdepov xeipoTovrjoat tov Srjpiov

T]Sr) TOVS €7TllXe\l]GO}JL€VOVS 7T€VT€ dvhpCLS €$ 'A-

a Of. Tarn, .////;*/. (7a». p. 309, especially note 106; he
considers the decree, ^ we nave it. a fusion of two genuine
I 20

VII. 9-11. ZENO

bodily strength is far greater, and if you associate
with these you will in no way fall short of the
conditions necessary to perfect happiness."

So he sent Persaeus and Philonides the Theban ;
and Epicurus in his letter to his brother Aristobulus
mentions them both as living with Antigonus. 1
have thought it well to append the decree also which
the Athenians passed concerning him. It reads as
follows ° :

" In the archonship of Arrhenides, in the fifth
prytany of the tribe Acamantis on the twenty-first
day of Maemacterion, at the twenty-third plenary
assembly of the prytany, one of the presidents,
Hippo, the son of Cratistoteles, of the deme
Xypetaeon, and his co-presidents put the question
to the vote ; Thraso, the son of Thraso of the deme
Anaeaea, moved :

<; Whereas Zeno of Citium, son of Mnaseas, has for
many years been devoted to philosophy in the city
and has continued to be a man of worth in all other
respects, exhorting to virtue and temperance those
of the youth who come to him to be taught, directing
them to what is best, affording to all in his own
conduct a pattern for imitation in perfect consistency
with his teaching, it has seemed good to the people —
and may it turn out well — to bestow praise upon
Zeno of Citium, the son of Mnaseas, and to crown
him with a golden crown according to the law, for
his goodness and temperance, and to build him a
tomb in the Ceramicus at the public cost. And that
for the making of the crown and the building of the
tomb, the people shall now elect five commissioners

decrees, ( i ) voting a crown to Zeno in his life-time, (2) decree-
ing a public funeral after his death.

121

DIOGENES LAERTIUS

dr]vala>v. eyypdifjai oe <r6Be > ro i/j-q^iorpia rov
ypa/z/xare'a rod Sr/fiov iv arr/Xats <Xidlvai$ > hvo
Kal itjelvai avrcov delvai rrjv p,ev iv 'A/caSr^/xeta,
ttjv oe iv AvKeico. ro he avaXajfia ro els ra?
OTTjAag ytvofievov \xeplaai rov iirl rfj hioiKiqaei,
07760? <dv> diravres elhujoLV on 6 Sfjfjios 6 [rajv]
1 'Adrfvalafv rovg dyadovs Kal ^covrag rt/xa Kal

12 reXevrrjcravras. 677t [8e] ttjv <7tolt]glv rod ore-
cfxivov Kal ttjv > OLKO&ofjLTjv Keye^porovrprai Qpdcrajv
'AvaKaievs, OiAokAt]? Yleipaievs, QaiSpos 'Ava-
cf)XvoTiog, McScoy 'A^apvei;?, ^IlkvOos HvTraX'qrrevs ,
Alojv IlaLavievs."

Kal to ipr/(f)LOiJLa p,ev a)he e^6t.

O^at 8' 'Avrtyo^os" o Kapuorto? ovk apveloOai
avrov elvat Kinea. rcov yap ctV tt)i> eViOTceu^v
rod Xovrpojvos avfifiaXXopLevajv elg tov /cat ava-
ypa(f)6fji€vo? iv rfj arrjXr], " TjTjvojvos rod <f>iXo-
v6<f)OV," rj^LOJoe Kal to Ktrteus" TrpocrreOrjvai.
TTOLTjGas he nore kolXov irrldr]}ia rfj XrjKvda)
rrepiicpepe vo\Liu\xa, Xvglv eroif.Lov x rcov dvayKalcov

13 Iv* €X ot Kpdr-qs 6 SiSacrxraAos". <f>aorl o' auroy
U77ep ^t'Aia raAavra eypvra iXQelv els ttjv 'EAAaSa
Kal ravra havei^eiv vavnKcos- yjadie 8' dprihia
Kal pbeXi Kal oXiyov evoohovs olvapiov emve.
7raihapiois re i^prjro OTravlcos, d-nai; rj Sis
ttov TTaiOLGKaplcp nvl, Iva firj hoKol-q paaoyvvqs
elvai, ovv re Ylepaalco rr)v avrrjv oi/aav tpKer
Kal avrov avXr/rploiOV elcrayayovros rrpos avrov,
airdoas irpos rov rTepoatov avro dn-qyayev. tjv
re, <\>aalv, evavp,7Tepl(f)opos, cbs noXXaKts 'Avrl-

1 tTot/j-ou HP: eToi/jL-qi' eeteri.
122

VII. 11-13. ZENO

from all Athenians, and the Secretary of State shall
inscribe this decree on two stone pillars and it shall be
lawful for him to set up one in the Academy and the
other in the Lyceum. And that the magistrate pre-
siding over the administration shall apportion the
expense incurred upon the pillars, that all may know
that the Athenian people honour the good both in
their life and after their death. Thraso of the deme
Anacaea, Philocles of Peiraeus, Phaedrus of Ana-
phlystus, Medon of Acharnae. Micythus of Sypalettus,
and Dion of Paeania have been elected commissioners
for the making of the crown and the building."

These are the terms of the decree.

Antigonus of Carystus tells us that he never denied
that he was a citizen of Citium. For when he was one
of those who contributed to the restoration of the
baths and his name was inscribed upon the pillar as
" Zeno the philosopher," he requested that the words
11 of Citium " should be added. He made a hollow lid
for a flask and used to carry about money in it. in
order that there might be provision at hand for the
necessities of his master Crates. It is said that
he had more than a thousand talents when he came
to Greece, and that he lent this money on bottomry . a
He used to eat little loaves and honey and to drink a
little wine of good bouquet. He rarely employed
men-servants ; once or twice indeed he might have a
young girl to wait on him in order not to seem a
misogynist. He shared the same house with Persaeus,
and when the latter brought in a little flute-player
he lost no time in leading her straight to Persaeus.
They tell us he readily adapted himself to circum-

The security tor the loan was either the cargo shipped
or the vessel itself. As the risk was great, the interest was
proportionately high. Demosth. Or. xxxiv. 23, 1. 17, lvi. 17.

123

DIOGENES LAERTIUS

yovov rov fiaaiXea emKco fxdo at avrco Kal irpos
* ApioroKXea rov KiOapcohdv dp? avrco eXdelv em
14 kcojjlov, elra pbevroc VTrohvvai. etjeKXtve he } (fa-qal,
koI to 7ToXvhy]p,cohes, cos" hf aKpov KaQl^eodai rov
fiddpov, Kephaivovra to yovv erepov puepos rrjs
ivoxArjcreojs . ov p,rjv ovhe /xera rrXeiovcov hvo rj
rpicov Trepieirdrei. eviore 1 he kcll x a ^ KOV elu-

€7TpOLTT€ TOVS 7T€puaT0LpL€VOVS , <Gl)0~T€ h eh LOT as > TO

hchovai fjLT] evoxXelv, KaOd cbycn YLXedvdrjs ev rco
He pi xolAkov' irXeiovcov T€ rrepiaravrcov avrov,
hel^ag ev ttj crroa /cot' aKpov to tjvXivov irepicbepes

TOV ficopLOV €(f)7], " TOVTO TTOT eV pietTCp €K€LTO, hid

he to ifJLTToSl^eiv Ihia eredrj- koll vpuels ovv Ik rod

puecrov ^acrrduavres avrovs rjrrov rjp.lv evoxXrjaere ."

Ar/pioxdpovs he rod Aa^Tyros" do"7ra£o/xeVou avrov

koli <f>dcrKOVTos Xeyeiv Kal ypdfyeiv cov dv xP eiav

exj] TTpos ' ' Kvrlyovov ', cos eKeivov ndvra irape^ovros ,

51 aKovcras ovKer avrco ovvhierpiipe. Xeyerai he

Kal ptera rrjv reXevrrjv rod 'Lrjvcovos elirelv rov

5 Avriyovov , olov etrj dearpov diroXcoXeKo'js' dOev Kal

hid Qpdocovos Trpeofievrov irapd rcov ' Adiqvaicov

rjrrjaev avrco ttjv ev KepapLetKco racfrtjv. epcorrj-

dels he hid ri OavpLa^et avrov, " on," e<f>r), " rroXXcov

1 ivlovs libri.

a Zeno must have foreseen that this compliment would be
followed by a request to use his undoubted influence with
the kin# on behalf of Demochares, who, as an Athenian
patriot and the nephew of Demosthenes, was out of favour
at the Macedonian court. Indeed the fact of his making

124

VII. 13-15. ZENO

Stances, so much so that King Antigonus often broke

in on him with a noisy party, and once took him
along with other revellers to Aristocles the musician ;
Zeno, however, in a little while gave them the slip.
He disliked, they say, to be brought too near
to people, so that he would take the end seat of a
couch, thus saving himself at any rate from one half
of such inconvenience. Nor indeed would he walk
about with more than two or three. He would
occasionally ask the bystanders for coppers, in order
that, for fear of being asked to give, people might
desist from mobbing him, as Cleanthes says in his
work On Bronze. When several persons stood about
him in the Colonnade he pointed to the wooden rail-
ing at the top round the altar and said, " This was
once open to all, but because it was found to be a
hindrance it was railed off. If you then will take
yourselves off out of the way you will be the less
annoyance to us."

When Demochares, the son of Laches, greeted him
and told him he had only to speak or write for any-
thing he wanted to Antigonus, who would be sure
to grant all his requests, Zeno after hearing this
Mould have nothing more to do with him. a
After Zeno's death Antigonus is reported to have
said, " What an audience I have lost." b Hence too
he employed Thraso as his agent to request the
Athenians to bury Zeno in the Ceramicus. And
when asked why he admired him, " Because," said

such advances at all is so strange that Ferguson (p. 17-2)
and Tarn (p. 94, note 11) feel constrained to offer hypo-
thetical explanations.

6 Tarn, Antig. Oon. p. 310, well compares Plato, Politicus
260c, and Epicurus (ap. Senec. Ep. 7. 11), "satis enim
magnum alter alteri theatrum sumus."

125

DIOGENES LAERTIUS

/cat fxeydXcov avrco SlSojjl€vojv vtt* ifiov ovSenor'
exavvtodr) ovSe tq.7T€iv6s d'j<f>diq."

'Hv Se Kdl £,7]T7]TLk6s Kdl 7T€pl TraVTOJV OLKpifioXo-

yovpuevos' odev /cat 6 Tifiojv iv rols StAAots" (frrjolv
ovtoj-

/cat OoiVtcrcrav loov Xixvdypavv OKiepto ivl rv<f>oj
Trdvrojv IfJieipovaav 6 S' eppei yvpyadds avrrjs
apLLKpos icov vovv S' €t^ep iXdocrova KLvSaipolo.

16 ^YjTTijJLeXojs oe teal TTpos QLXojva rov StaAe/crt/cov
Ste/cptVero /cat ovvecr)(oXal,€V aura)' odev /cat
davfxaodrjvat V7t6 7Ltjvojvos tov vecorepov oi>x
tjttov Acoooopov rod StSaavcaAou avrov. rjoav Se

TTepl aVTOV KOLL yV/JLVOppVTTapOL TLV€S, OJS (f)TjGL Kdl 6
TlflCOV

6(f)pa rreveurdajv 1 avvayev vi(f>os, ot irepi rrdvrojv
TTTOj^oraroi r -qoav /cat Kov<f>6raroL ftporol dorebv.

Avrov Se orvyvov r elvai /cat rriKpov, /cat ro

TTpOGOJTTOV OVV€07TaOjJL€VOV . YjV €VreXrj? T€ G<f)OOp<l

/cat fiapfiapiKrjs e^op-eyo? oyxt/cpoAoytas", irpoox'h'

fJLOLTL OlKOVOpbiaS. et 0€ TLVa iTTLKOTTTOL, 7T€pL€GTaX-

fievats /cat ov x^ or ] v > dXXd iroppcodev Xiyoj ok olov

17 €ttl rod /caAAa>7Tt^o/xeVou Tvori €(f>r). oxctlov ydp
tl OKvqpojs avrov vrrepfiaivovTOS, " ot/cata/?," etnev,
" v(f)opa rov tttjXov ov ydp eortv iv avrw Karorrrpi-
oaodaL." w? 8e Kvvikos re? ov (f>rjoas eXaiov
€X €LV ^ v r fj XrjKvdco, Trpoarjrrjoev avrov, ovk ecf)^
oojoetv aVeA&Wa 2 fxevrot e/ce'Aeuae orKeipaodai

2 aweXdovTa. vulg. : &Tre\06i>Tos Richards.
26

VII. i.v it. ZENO

he, " the many ample gifts I offered him never
made him coneeited nor yet appear poor-spirited."

His bent was towards inquiry, and he was an
exact reasoner on all subjects. Hence the words of
Timon in his SiUi a :

A Phoenician too I saw, a pampered old woman ensconced
in gloomy pride, longing for all things; but the meshes of
her subtle web have perished, and she had no more in-
telligence than a banjo. b

He used to dispute very carefully with Philo
the logician and study along with him. Hence Zeno,
who was the junior, had as great an admiration for
Philo as his master Diodorus. And he had about
him certain ragged dirty fellows, as Timon says c in
these lines :

The while he got together a crowd of ignorant serfs,
who surpassed all men in beggary and were the emptiest of
townsfolk. d

Zeno himself was sour and of a frowning coun-
tenance. He was very niggardly too, clinging to
meanness unworthy of a Greek, on the plea of
economy, If he pitched into anyone he would
do it concisely, and not effusively, keeping him
rather at arm's length. I mean, for example, his
remark upon the fop showing himself off. When
he was slowly picking his way across a water-
course, " With good reason," quoth Zeno, " he
looks askance at the mud, for he can't see his
face in it." When a certain Cynic declared he
had no oil in his flask and begged some of him,
Zeno refused to give him any. However, as the
man went away, Zeno bade him consider which of

a Frag. 38 D. b Cf. Od. xi. 281, 271.

c Frag. 39 D. d Cf. II. ii. 831, xxiii. 133.

127

DIOGENES LAERTIUS

dirorepos e\ri dvcuheorrepos. epojriKtos he hiaKei-

pi€VOS \p€fJLCOVL()OV, TTapO.Kad LL^OVr OJV CLVTOV T€ KOLL

l\Xedv9ovs, aveorr]' davpudc^ovros he rod KXedvdovs
€(j)T] " KOLL row larpcov aKovw rcov d.yadtov, Kpd-
riurov eivai cpdppiaKov Trpds rd cpXeypualvovra
rjcrvxiav.'' hvolv 8' VTravaKeipbevoiv 1 ev Trdrtp Kal
rod vtt* avrov rdv vcf^ eavrdv OKip.aXit.ovros rep
TTohi, avrds eKelvov rep yovari. eTTiarpacpevros
he, " ri ovv " <ee\>r\ > " o'Ul rdv viroKareo crov Trdvyew

18 vtto gov; " Trpds he rdv epiXoTraiha ovre rovs
hihauKaXovs €<f>r) tppevas ex eiv > ®- eL hiarpi^ovras ev
Traihapiois, ovr eKelvovs. ecpaoKe he rovs puev
reov dcroXoiKOJV Xdyovs koI arrripricrpjevovs dpiotovs
eivai rep dpyvpiep rep ' ' AXeijavhpivep- evocf>6dXpiovs
puev Kal TTeptyeypapLpLevovs Kadd koI rd vdpucrpia,
ovhev he Sid radra fieXriovas. rovs he rovvav-
riov defyojpiolov rocs ^ ArriKols rerpahpaxp-ots elKrj
pev KeKop,pLevois Kal ctoXolkojs, KadeXKeiv pievroi
TToXXaKis rds KeKaXXcypacb-qpievas [Xetjets]. 'A/ot-
areovos he rod p.adrp-od TroXXd hiaXeyopuevov ovk
evepveus, €via he Kal nponerds moll dpaueeos,

dhvvarov," elrrelv, " el paq ere 6 irar-qp pcedveov
eyevvrjorev" ddev avrov Kal AaAov aireKaXei,
fipaxyXoyos eov.

19 Ylpds he rdv dtpoepdyov p,r]hev rots crvfiftiojrais
KaraXiudvra, iraparedevros Trore pueydXov l-^dvos,
dpas olos rjv Kareadieiv epL^Xeipavros he, " ri ovv,"
ecprj, " rovs Gvpi^tajrds oleu irdox^v Kad* rjpiepav,
el erv fjLLav purj hvvacrai eveyKelv rrjv epLrjv dipo-

Casaubon.

128

VII. 17-19. ZENO

the two was the more impudent. Being enamoured
of Chremonides, as he and Cleanthes were sitting
beside the youth, he got up, and upon Cleanthes
expressing surprise, " Good physicians tell us," said
he, " that the best cure for inflammation is repose."
When of two reclining next to each other over the
wine, the one who was neighbour to Zeno kicked the
guest below him, Zeno himself nudged the man with
his knee, and upon the man turning round, inquired,

How do you think your neighbour liked what you
did to him ? " To a lover of boys he remarked, " Just
as schoolmasters lose their common-sense by spend-
ing all their time with boys, so it is with people
like you." He used to say that the very exact
expressions used by those who avoided solecisms
were like the coins struck by Alexander : they were
beautiful in appearance and well-rounded like the
coins, but none the better on that account. Words
of the opposite kind he would compare to the Attic
tetradrachms, which, though struck carelessly and
inartistically, nevertheless outweighed the ornate
phrases. When his pupil Ariston discoursed at length
in an uninspired manner, sometimes in a headstrong
and over - confident way, "Your father," said he,

must have been drunk when he begat you." Hence
he would call him a chatterbox, being himself con-
cise in speech.

There was a gourmand so greedy that he left
nothing for his table companions. A large fish
having been served, Zeno took it up as if he were
about to eat the whole. When the other looked at
him, " What do you suppose," said he, " those who
live with you feel everv day, if you cannot put up
with my gourmandise in this single instance ? A

VOL. II k 129

DIOGENES LAERTIUS

tf)aylav ; " fieipaKtov Se rrepiepyorepov Trapd ttjv
tjAlkiolv epwrwvros ^ijT7]fjL(i n, irpocrqyaye rrpos
Karorrrpov /cat eKeXevaev efifiXeifjaL' erreir rjpcorr]-
oev el So/cet avrtp dppiorrovra elvat <rfj > oifrei
rotavrrf- tpqrr\puara. rrpos Se rov tbdoKovra ws
rd 7roAAd avrtp ' Avriadevrjs ovk dpeoKoi, y^peiav

Ho6oK\eOVS 7TpO€V€yKdfJL€VOg fjpU)Tr)G€V 6t TLVOL KOLl

KaXd eyeiv avrtp 8o/cer rod 8' ovk elSevai <f)-q-
aavros, " elr* ovk ala^vvrj , " etf)jj } <( el p,ev tl ko-kov
rjv elpr\pAvov [yir* 'Avrtodevovs], rovr eKXeyopievos
kolI fxvrjpiovevojv , el Se n kolXov, ouS' eVt/jaA-
Xopuevos Kareyeiv; "

20 EtVoVTOS" Se riVOS OTL fJLLKpd OLVTO) So/C€t rd

Xoydpia rtov (fuXoootfiojv , " Xeyeis," elire, *' rdX-qdrj-
Set puevroi /cat rds ovXXafids avrtuv ^pa^elas etvat,
el Svvarov." Xeyovros Se twos avrtp rrep\ IToAe-
jjlcovos ojs dXXa rrpodepievos aAAa Xeyet, UKvdpoj-
Trdaas e(f)rj " ttogov yap <dv> -qyarras 2 rd 8t8o-
pueva; " Selv 8' e<f)Tj rovtp SiaXeyoptevov wcrTTep
rovs VTTOKpirds tyjv p,kv tf)a>vr}v /cat rrjv Svvapnv
fieydXr/v eyeiv, to pLevroi arop,a p,r) SteA/cetv
o Ttoielv rovs 7roAAa fxev XaXovvras, dSvvara Se.
rot? ev Xeyopuevots ovk etf>rj Selv KaraXeiTreadai
tottov toGTrep rols aya#ot? reyyirais els to ded-
craadaL, rovvavriov Se rov aKovovra ovroj irpds
rols Xeyopuevois yiveodai toore pirj Xapuftdveiv
Xpovov els ttjv eTTLO-qpietajo-LV.

21 Neavtovcot/ 7roAAa XaXovvros etf>r) " rd tord gov
els rrjv yXojrrav uvveppvr]Kev." irpds rov KaXdv
elnovra on ov So/cet avrtp epaodrjcrecrOaL 6 crowds

1 roiavTji vulg. : ToiavTa Richards: ra roiavra Cobet.
2 tt6<tov yap 777<x7ras vulg. : fort, irws yap ovk -fry. Richards.
130

VII. 19-21. ZENO

youth was putting a question with more curiosity
than became his years, whereupon Zeno led him to
a mirror, and bade him look in it ; after which he in-
quired if he thought it became anyone who looked
like that to ask such questions. Some one said that he
did not in general agree with Antisthenes, whereupon
Zeno produced that author's essay on Sophocles, and
asked him if he thought it had any excellence ; to
which the reply was that he did not know. " Then
are you not ashamed," quoth he, " to pick out and
mention anything wrong said by Antisthenes, while
you suppress his good things without giving them a
thought ? "

Some one having said that he thought the chain-
arguments of the philosophers seemed brief and
curt, Zeno replied, " You are quite right ; indeed,
the very syllables ought, if possible, to be clipped."
Some one remarked to him about Polemo, that his
discourse was different from the subject he an-
nounced. He replied with a frown, " Well, what
value would you have set upon what was given
out ? " He said that when conversing we ought to be
earnest and, like actors, we should have a loud voice
and great strength ; but we ought not to open the
mouth too wide, which is what your senseless chatter-
box does. " Telling periods," he said, " unlike the
works of good craftsmen, should need no pause for the
contemplation of their excellences ; on the contrary,
the hearer should be so absorbed in the discourse
itself as to have no leisure even to take notes."

Once when a young man was talking a good deal,
he said, " Your ears have slid down and merged in
your tongue." To the fair youth, who gave it as
his opinion that the wise man would not fall in love,

131

DIOGENES LAERTIUS

" OvheV," €<f>r), " VfJLLOV dOXtojTepov €(J€o9ai TO)V

kglXoov." eXeye he /cat rtov <f)i\o(j6(f)a>v tovs
TrXeLoTovs to. p,ev 7roAAa doocf)ovs elvai, rd he
fjLLKpd /cat rvxqpd dfiadels. /cat irpoe^epeTO to
rod ¥La(f)iOLOV , os em^aXopievov tivos tcov fiaOrjTcov
/xeyaAa cfrvoav, Trard^as elirev ojs ovk ev rep
pieydXco to ev Keipievov et'77, dXX ev rep ev to pieya.
veavioKov he twos OpacrvTepov hiaXeyopievov, " ovk
dv ei7TOipu," ecfrr], " pieipaKiov, a eTrepyeTa'i /xot."

22 'Pohlov he tlvos kclXov /cat 7tXovolov, dXXcos
he fMrjhev t it poo Keipievov avTcp, p,rj fiovXopievos dv-
ex€O0aL, TrpcoTOV piev errl rot KeKovupueva tcov fiddpojv
eKadi^ev clvtov, tva pioXvvrj ttjv ^AaytSa* eVetra

€tV TOV TCOV 7TTO0yG)V TOTTOV , CO(TT€ OVVOVaTpifieodai

tois paKeoiv avTOJV /cat TeXos aTrrjXOev 6 veavioKos.
TrdvTOJV eXeyev drrpeiTeoTepov 1 elvai tov TV(f>ov y /cat
jLtaAtcrra enl tcov vecov. pbrj ras* cficovas /cat ra?
Xe^eis d7TopLvrjpioveveLV } dXXd rrepl ttjv hiddeoiv ttjs
Xpeias tov vovv doxoXelodai, purj cooirep eifj-qoriv Tiva
77 OKevaolav dvaXapifidvovTas . helv t eXeye tovs
veovs Trdarj KoopnoTrjTi xprjodai ev Tropeia /cat
cr^rj/xart /cat TrepifioXf}' awe^e's Te 7Tpoecf>epeTO tovs

€77t TOV KanaveCOS KvpiTTlhoV OTL)(OVSy OTL filOS

p,ev rjv avTcp

r\KioTa V oXptp yavpos tjv, cppovqpia he
ovhev rt piei^ov et^ev 7) Treves dvrjp.

23 "EAeye he paqhev elvai ttjs olrjoecos dXXoTpicoTepov
irpos KaTaXrupLV tow emoTiqpLcov , p,7]hev6s 6* rjpL&s

1 airpeireaTaTov Richards.

a Cf. Athen. xiv. p. 629 b. b Supplices, 861-863.

132

VII. 21-23. ZENO

his reply was : " Then who can be more hapless
than you fair youths ? " He used to say that even
of philosophers the greater number were in most
things unwise, while about small and casual things
they were quite ignorant. And he used to cite the
saying of Caphisius, who, when one of his pupils
was endeavouring to blow the flute lustily, gave him
a slap and told him that to play well does not depend
on loudness, though playing loudly may follow upon
playing well. a And to a youth who was talking some-
what saucily his rejoinder was, " I would rather not
tell you what I am thinking, my lad."

A Rhodian, who was handsome and rich, but nothing
more, insisted on joining his class; but so unwelcome
was this pupil, that first of all Zeno made him sit on
the benches that were dusty, that he might soil his
cloak, and then he consigned him to the place where
the beggars sat, that he might rub shoulders with
their rags ; so at last the young man went away.
Nothing, he declared, was more unbecoming than
arrogance, especially in the young. He used also to
say that it was not the words and expressions that we
ought to remember, but we should exercise our mind
in disposing to advantage of what we hear, instead of,
as it were, tasting a well-cooked dish or well-dressed
meal. The young, he thought, should behave with
perfect propriety in walk, gait and dress, and he
used continually to quote the lines of Euripides
about Capaneus :

Large means had he, yet not the haughtiness

That springs from wealth, nor cherished prouder thoughts

Of vain ambition than the poorest man. 6

Again he would say that if we want to master the
sciences there is nothing so fatal as conceit, and

133

DIOGENES LAERTIUS

ovrcos etvai ivSeels a>? XP° V0V - ipojrrjdels tifo
icTTL <f)lAos, " aAAos," €(f>r), " iya>." hovAov errl
kAotttj, (fxiuLV, ifxaGTLyov tov 8' elrrovTos, " tLfiapTO
pot KAeifrai," €<f>f)> " koll oaprjvai." to kolAAos
elire rrjs craxfrpocrvvr]? avdos elvac- ol Se rod kolA-

AoVS TTjV GCO(f)pOO"Ul>r]V . TtOV yV(X)pip,(X)V TIVOS 7TO.I-

SdpLov p,€fjiOjAoj7nGpL€vpv OeaadpLevos npos avTov,
" opoj gov," e(f)Tj, "rod Ovpuov rd lx vr l'" ^P^s tov

K€XptO-fJi€VOV TO) [JLVpOJ, " TLS €GTLV," €(^7), " 6 yVVO.1-

kos oI.ojv ; " Aiowcriov he rod Mera^e/zeVou etVoVros-
avro) Sid rl avrov fiovov ov $LOp9oT, €(/>r), " ov

ydp GOL 7TLGT €VOJ." TTpOS TO (f>AvapOVV pb€LpaKLOV ,

" Sua rovro," €L7T€, <f Svo oJra e^o/xev, crrd^a oe ev,
Iva irAeiova /jlzv aKovajpiev , rjrrova 8e Aeyojfiev."
24 iv GvpLTTOGLto KaraK€L[JL€Pos crtyfj ttjv atTiav rjpaj-
rrjdr]' e(f)Tj ovv tw lyKaAiaavTi a7TayyelAai Trpos
tov /SaoaAea on rraprjv tls olojttov lirLGrdpievos'
rjaav 8e ol ipa>TrjaavT€? irapd YlroAefxacov irpi-
afieis d(f)LKopb€voL Kal fiovAojxevoi p,adeiv rl eliroiev
7rap y avrov Trpos tov jSaatAea. ipajrrjdels ttojs c^ei
7Tpos Aoioopiav, " KadaTrep," elirev, " el TTpevfiev-

TTjS dvaTTOKpiTOS 0.770 GTeAXotTO." <f>T)Crl 8' 'A^oA-

Aojvlos 6 Tvpios, cAkovtos avrov K.pdrr)TOs tov
Ifiartov drrd ^riAiTaivos , elirelv, " to Kpdr-qs, Aafirj
(f}iAocr6<f)a)v icrTLV imSe^iog r) 8td to>v cjtojv Treiaas

The change of (pwqs . . . (puvqv to awcppocruv-qs . . . auxppo-
avv-qv is due to Cobet. Cf. § 130 ibpa &v6os apeTrjs, and § 173.
For virtue in general Cobet's change here substitutes the
particular virtue required. Von Arnim, adhering more
134

VII. 23-24. ZENO

again there is nothing we stand so much in need of
as time. To the question " Who is a friend ? " his
answer was, " A second self {alter ego).''' We are told
that he was once chastising a slave for stealing, and
when the latter pleaded that it was his fate to steal,
" Yes, and to be beaten too," said Zeno. Beauty he
called the flower of chastity, while according to
others it was chastity w T hich he called the flower of
beauty . a Once when he saw the slave of one of
his acquaintance marked with weals, " I see," said
he, " the imprints of your anger." To one who had
been drenched with unguent, " Who is this," quoth
he, " who smells of woman ? " When Dionysius the
Renegade asked, " Why am I the only pupil you do
not correct ? " the reply was, " Because I mistrust
you." To a stripling who was talking nonsense his
words were, " The reason why we have two ears and
only one mouth is that we may listen the more and
talk the less." One day at a banquet he was re-
clining in silence and was asked the reason : where-
upon he bade his critic carry word to the king that
there was one present who knew how to hold his
tongue. Now those who inquired of him were
ambassadors from King Ptolemy, and they wanted
to know what message they should take back from
him to the king. On being asked how he felt about
abuse, he replied, "As an envoy feels who is dis-
missed without an answer." Apollonius of Tyre
tells us how, when Crates laid hold on him by the
cloak to drag him from Stilpo, Zeno said, " The right
way to seize a philosopher, Crates, is by the ears :

closely to the mss., would replace (pojvijs by pdj^-qs and
retain (puv-qv, which would give the meaning, " Beauty he
called the flower of strength, while according to others it
was the voice which he called the flower of beauty."

135

DIOGENES LAERTIUS

ovv cXk€ tovtojv el 8e fi€ ^La^r/, to puev croiua
TTapa ool carat, tj he ipvxr) irapa IItlXttojvl."

25 HvvSierpajje he Kal Aiohwpcp, KaOd <f>r)(jiv 'I77770-
fioros- nap' to Kal Ta StaAcKrtKa e^eTTOvrjcrev .
rjhrj he TTpoKOTTTcov elarjei Kal rrpog YioXepLcova vtt*
arv<f)ias, toore (f)acrl Xeyeiv eKelvov, " ov Xavddveis,
d) Zj-qvtov, reds KrjTraLOLis rrapeiopeajv dvpais Kal
rd Soy/xara /cAeVrojv Qoivikikojs pLeTapL<f)Levvvs ."
Kal 7rpos t6v oeltjavra 8' aura) oiaXeKTiKOV ev tw
Bepitovn Xoycp eTrrd hiaXeKTiKas Iheas TTvdeaOat,
TToaas elaTTpdrrerai puodod' aKovaavra he e/caroV,
oiaKouias avToj hovvat. tooovtov rjoKei <f>iXo-
piddeiav. </>aat oe Kal npojTov KadrJKov ojvopua-
Kevat Kal Xoyov nepl avrov 7re7TOLrjKevaL. rovs 9*
'HcrioSou oriyovs pueraypd(f)eLv ovtoj'

Kelvos p<ev TravapLOTOS os ev elirovTi m'^rat,
eodXos 8' av KaKelvos os avros iravra voj]ar\.

26 Kpelrrova yap elvai rov aKodoat KaXcog hvvdpievov
to Xey6[ievov koI xpijcrdai avrcv rod St' avrov to
nav uvvvorjoavTos' t<x> p,ev yap elvai p,6vov to
crvveZvai, to> 8' ev ireiodevTi irpouelvai Kal ttjv
irpd^tv.

^pojTTjdels oe, (firjcri, hid tl avcrTTjpos wv ev tG)
ttotoj Sta^etrat erf* 7 }' " KaL ° 6 ' ^eppiot iriKpol ovTes
fipeypp.evoi yXvKaivovTai." (f>rjal he /cat 'E/cdVojv
ev to) hevTepco twv Xpetojv dvleodat avTov ev Tat?
rotatrrats- Koivajvlaig. eXeye re KpeiTTOv elvai rots'

a Hesiod's lines as they stand ( Works and Days, 293 f.) run
thus :

"He La besl of all, who finds out everything for himself;
that man too is good who follows good advice."

136

\ II. 24-26. ZENO

persuade me then and drag me off by them ; but, if
you use violence, my body will be with you, but nay
mind with Stilpo."

According to Hippobotus he forgathered with
Diodorus, with whom he worked hard at dialectic.
And when he was already making progress, he
would enter Polemo's school : so far from all self-
conceit was he. In consequence Polemo is said to
have addressed him thus : " You slip in, Zeno, by
the garden door — I'm quite aware of it — you filch
my doctrines and give them a Phoenician make-up."
A dialectician once showed him seven logical forms
concerned with the sophism known as " The Reaper,"
and Zeno asked him how much he wanted for them.
Being told a hundred drachmas, he promptly paid two
hundred : to such lengths would he go in his love
of learning. They say too that he first introduced
the word Duty and wrote a treatise on the subject.
It is said, moreover, that he corrected Hesiod's lines
thus :

He is best of all men who follows good advice : good too
is he who finds out all things for himself.

The reason he gave for this was that the man
capable of giving a proper hearing to what is said
and profiting by it was superior to him who dis-
covers everything himself. For the one had merely
a right apprehension, the other in obeying good
counsel superadded conduct.

When he was asked why he, though so austere,
relaxed at a drinking-party, he said, " Lupins too
are bitter, but when they are soaked become sweet."
Hecato too in the second book of his Anecdotes says
that he indulged freely at such gatherings. And he
would say, " Better to trip with the feet than with

is:

DIOGENES LAERTIUS

ttoglv oXiadelv 7} rfj yXcoTTT). to ev ylvecrOou p,ev

7T0Lpa [XLKpOV, OV pLT]V fJLLKpOV elvdl. [ol §6 So>-

Kpdrovs.]

'Hv Se KaprepiKcLraTOS /cat Aitotcltos, dnvpoj

27 T po(f>fj xpw/jievos /cat Tplfiajvi AeTTTcp, o)<jt€ XeyeG0aL
eV avrov-

rov 8' ovr dp X€LfjL<l>v Kpvoeis, ovk dixfipos dnelpajv,
ov cf)A6£ -qeXloio Safid^erac, ov voo~os alvq,
ovk sports SrjfjLov evapel fxevog, 1 dAA' o y dreiprjg
dfjb(f)l SioaGKaXlrj rerarai vvktgls re /cat 77/xap.

01 ye paqv koj/jukol eXdvdavov erraivovvres avrov
hid rcuv GKco/jLfjbdrcjov. tW /cat QiXrjfiajv c/)7]glv
ovtojs ev Spa/Juan OtAoao^ots"*

eh dpros, oipov LG^ds, errnrielv voojp.
<f)iXoGO(f>Lav kolivtjv yap ovrog (f)iXoGO(f)el,
ireivrjv StSda/cet /cat puad-qrag Aa/x/3dVer

ol Se XloGeLOlTTTTOV .

"HSi^ oe /cat el? Trapoipblav G\eodv e^ojprjGev.
eXeyero yovv eV avrov-

rov (J)iXogo<J)ov TjTjvojvos eyKpar ear epos .

dXXd /cat WoGelonnros Mcra^epo/xeVots"

ojgt ev rjfxepais Se/ca
etvat hoKelv ZjTjvojvos eyKpareGrepov.

28 Toi yap ovn rrdvras vrrepefidXAero rep r ethei
rovrco /cat rfj GepLvorrjri /cat Srj vr) Ala rfj \xa-
KaptorrjTL- oktoj yap TTpds rot? ivevrjKovra fiiOVS
err) KareGrpeipev, dvoaos /cat vyirjs SiareXeaas.

1 evapidfjuos libri.
138

\ II. 26-28. ZENO

the tongue." "Well-being is attained by little and
little, and nevertheless it is no little thing itself."
[Others attribute this a to Socrates.]

He showed the utmost endurance, and the greatest
frugality ; the food he used required no fire to dress,
and the cloak he wore was thin. Hence it was said
of him :

The cold of winter and the ceaseless rain
Come powerless against him : weak the dart
Of the fierce summer sun or racking pain
To bend that iron frame. He stands apart
Unspoiled by public feast and jollity :
Patient, unwearied night and day doth he
Cling to his studies of philosophy.

Nay more : the comic poets by their very jests at
his expense praised him without intending it. Thus
Philemon says in a play, Philosophers :

This man adopts a new philosophy.
He teaches to go hungry : yet he gets
Disciples. One sole loaf of bread his food ;
His best dessert dried figs ; water his drink.

Others attribute these lines to Poseidippus.

By this time he had almost become a proverb.
At all events, " More temperate than Zeno the
philosopher " was a current saying about him.
Poseidippus also writes in his Men Transported :

So that for ten whole days
More temperate than Zeno's self he seemed.

And in very truth in this species of virtue and in
dignity he surpassed all mankind, ay, and in happi-
ness ; for he was ninety-eight when he died and
had enjoyed good health without an ailment to the

a Of. ii. :i-\

139

DIOGENES LAERTIUS

Ylepoalos he (fr-qaiv ev tolls 'H#t/cats" cr^oAatS" hvo
/cat ifihofjLTjKovTa erow reXevrrjaai avrov, eXdelv
8' W0-qval,€ hvo /cat etKOcriv ercov 6 S' 'AttoWcovlos
(j)7)orLV d^-qyTJcraadai rrjg axoXrjs avrov errj hvolv
heovra itjrjKOvra. ereXevra orj ovrtos' e/c rrjs
crxoXrjg dnicbv rrpoaenraio'e /cat rov hdhcrvXov
7T€piepprj^€' Traioas he rrjv yrjv rfj X €L P^> ^ >r ] (J " L TO
e/c rrjs Xto^s",

ep^o/zar tL /x' avecs ;

/cat 7TapaxpT)p<a< ereXevrrjoev, drtorrvi^as eavrov.

29 WOrjvaloL 8' edaifjav avrov iv roj Kepa/xet/ca)
/cat ipr](j)LG{j,a(7L roZs TTpoeLprjfievoLS irifjaquav, ttjv
aperr\v avrw 7rpoop,aprvpovvres . /cat ' " Kvrirrarpos

6 HihiOVlOS €7TOir)G€V OVTCOS €L£ CLVTOV'

rrjvos ohe Tu-qvtov Ktrtco tfilXos, 6g nor* "OXvpurov
ehpafiev, ovk "Ocrurj UtjXlov avdepuevos,

ovhe rd y 'Hpa/cA^os dedXee' rdv he ttot dcrrpa
drpamrov /xowa? evpe aaocf>pocrvvas .

30 /cat a'AAo Zj-qvohoros 6 gtojikos, \toyevovs fiadrjrrjs'

eKTLoas avrdpKeiav , diets' /ceyeair^ea ttXovtov,
Z,rjvojv, crvv ttoXioj ae/Jbvos emaKvvioj'

dpaeva yap Xoyov evpes, evrjOX-qua) he Trpovoia
alpeviv, drpearov fiarep' eXevdepias'

el he rrdrpa OotVtcrcra, ris 6 <f>96vos; ov /cat o
Kdh/Jios
Kelvos, d</>' ov ypairrdv 'EAAas" e^et veXlha;

/cat KOLvfj he /cat Trepl rrdvrojv rwv cttujikcov *&0rj-

vaios 6 emypafjipLaTOTTOLos (frrjorLV ovrojg-

14-0

VII. 28-30. ZENO

last. Persaeus, however, in his ethical lectures makes
him die at the age of seventy-two, having come to
Athens at the age of twenty-two. But Apollonius
says that he presided over the school for fifty-eight
years. The manner of his death was as follows.
As he was leaving the school he tripped and fell,
breaking a toe. Striking the ground with his fist,
he quoted the line from the Xiobe a :

I come, I come, why dost thou call for me ?

and died on the spot through holding his breath.

The Athenians buried him in the Ceramicus and
honoured him in the decrees already cited above,
adding their testimony of his goodness. Here is the
epitaph composed for him by Antipater of Sidon b :

Here lies great Zeno, dear to Citium, who scaled high
Olympus, though he piled not Pelion on Ossa, nor toiled at
the labours of Heracles, but this was the path he found out
to the stars — the way of temperance alone.

Here too is another by Zenodotus the Stoic, a pupil
of Diogenes c :

Thou madest self-sufficiency thy rule,

Eschewing haughty wealth, O godlike Zeno,

With aspect grave and hoary brow serene.

A manly doctrine thine : and by thy prudence

With much toil thou didst found a great new school,

Chaste parent of unfearing liberty.

And if thy native country was Phoenicia,

What need to slight thee ? came not Cadmus thence,

Who gave to Greece her books and art of writing ?

And Athenaeus the epigrammatist speaks of all the
Stoics in common as follows d :

a Of Timotheus. See Nauck, T.G.F. p. 51.
6 Anth. Plan. hi. 104. . c J nth. Pat. vii. 117.

d Anth. Pal. ix. 496. •

141

DIOGENES LAERTIUS

J) (JTcoiKtov /jlvOcov ei$r)p,oves, cb rravapiora

ooyp,ara rats lepals ivdepuevoi aeXicriv,
rdv dperdv ipv^ds dyadov jiovov doe yap dvopwv

/JLOVVa KOLL ftlOTCLV pV<JCLTO KOLL TToXiaS .

crapKOS 8' rjSvTrddrjpLa, (f)lXov reXos dvopdcriv aXXois,
r) jjllol rdv Mi-'7]/i^ rjvvae dvyarepojv .

31 JLiTTOpiev cos ireXevra 6 Tuiqvcov Kal rjpLels iv rfj
HafxpLerpcp rovrov rdv rpdirov

rdv Ktrta Z^ycova Oavelv Xoyos d>s vtto yrjptos
ttoXXol KajjLtov iXvOrj fievtov dcnros'

OL b\ OTL TTpOGKOlftaS 7TOT e(f)T] X € P L y a ^ av dXotOraS

epxofJLOLi avrdjiaros' ri Srj KaXels /£€;

evioi yap Kal rovrov rov rpoirov reXevrijaai <j>acnv
avrov.

Kat Trepl pLev rrjs reXevrfjs ravra.

0?]crt Se ArjfjLrjrpios 6 ~Sldyvrjs iv rols 'OpucovvpLois
rov irarepa avrov \lvacreav TroXXaKts dr e/juropov
'Adrjvac^e Trapayiv ecrdac Kal 7roAAa rd>v ILcoKpari-
kGjv pLpXlojv a7TO(f)€p€Lv en 77aiSi ovri rw ZjTjVOJVL-

32 odev Kal iv rfj irarpioi GvyKeKporijcrdai. Kal
ovrws iXdovra els 'Adrjvas Kpdrrjri TrapafiaXelv .
&OK6L he, (f)-qGL y Kal rd reXos avrds dpioai rdJv
<dXXa>v> TrXavojfJievajv Trepl rds aTro(j)d<jeis . oj/juvve
he, <f>aai, Kal KaTTTraptv, Kadd-rrep HajKpdrrjs rov
Kvva. evLOL puevrou, e£ d>v elcrcv ol Trepl Kdororiov
rov GKeirriKov, iv TroXXols Karrjyopovvres rod
7jrjva>vos, Trpdjrov puev rrjv iyKVKXiov Trathetav
dxpy]crrov dirofyaiveiv Xeyovoiv 1 iv dpxfj rrjs IloAt-

1 Xtyovra codd. : corr. Reiske.

.« Anth. Pal. vii. 118.
142

VII. 30-32. ZENO

O ye who've learnt the doctrines of the Porch
And have committed to your books divine
The best of human learning-, teaching men
That the mind's virtue is the only good !
She only it is who keeps the lives of men
And cities, — safer than high gates and M-alls.
But those who place their happiness in pleasure
Are led by the least worthy of the Muses.

We have ourselves mentioned the manner of Zeno's
death in the Pammetros (a collection of poems in
various metres) :

The story goes that Zeno of Citium after enduring many
hardships by reason of old age was set free, some say by
ceasing to take food ; others say that once when he had
tripped he beat with his hand upon the earth and cried, " I
come of my own accord ; why then call me ? " °

For there are some who hold this to have been the
manner of his death.

So much then concerning his death.

Demetrius the Magnesian, in his work on Men of
the Same Name, says of him : his father, Mnaseas,
being a merchant often went to Athens and brought
away many books about Socrates for Zeno while still
a boy. Hence he had been well trained even before
he left his native place. And thus it came about
that on his arrival at Athens he attached himself to
Crates. And it seems, he adds, that, when the rest
were at a loss how to express their views, Zeno
framed a definition of the end. They say that he
was in the habit of swearing by " capers " just as
Socrates used to swear by " the dog." Some there
are, and among them Cassius the Sceptic and his
disciples, who accuse Zeno at length. Their first
count is that in the beginning of his Republic he

143

DIOGENES LAERTIUS

relag, Sevrepov i^dpovs /cat rroXejiiovs /cat SovXovs
/cat dXAorpuovs Xiyetv avrov aXXrjXcov elvat, rrdvras
rovs fjLrj OTTOvhaiovs , /cat yovels tIkvcov /cat d8eX(f)Ovs

doeXtficov, <KOLl> OLKCLOVS OiKeiOJV.

33 YldXiv iv rfj IIoAtTeta rrapioravra iroXir as /cat

<f)iXoVS KOI OLK€LOVS KOLI iXevdlpOVS TOVS CT7TOV-

Saiovs fxovov y coare rots otloikoZs ol yovels /cat rd
T€Kva ixOpol- ov yap elcn trotboi. Kotvds re rds
yvvalKas ooyfiarl^eLv ojjlolojs iv rfj IIoAtTeta /cat
Kara rovs oiaKooiovs <orixovs > p^rft lepd p,rjre
hiKaar-qpia [iryre yvpLvdcria iv rat? TroXecnv ot/co-
oop,elo9ai. Trepl re vopLLorpiaros ovrojs ypdtpetv,
" vofALGfia 8' out' dXXayfjs eveKev oteo#at belv
KaraaKevd^eiv ovr* drroS-q pitas eveKev." Kat icrdfjri
oe rfj avrfj KeXevet xpfjodat Kat dvopas Kat yvvalKas

34 /cat fjLTjoev ptoptov a7TOK€Kpv(f)9ai. on S' avrov
iurtv rj IIoAtreta /cat y^pvotrnros iv rco Ylept
iroXtreias cf>r)crt. rrep't t iptortKtov StetAe/crat Kara
rr)v dpx^v rfj? iTTtypachoptevrjs 'Eooj-rt/oJ? rex^qs'
dXXd /cat iv rat? Ata-rot/tat? rd TTapaTrXrjcrta y packet.
rotovrorpoTrd rtvd ecru Trapd rco Kacrcrta), aAAd
/cat 'Iot8ojpoj rco Tlepyaptrjvcp p-qropt' os /cat
iKrfjLrjdfjvat c\>-qatv iK rcov fttfiXtcov rd KaKcos
Xeyopteva Trapd rols crrcotKols vtj WdrjvoScopov
rod arojiKov TTtorevdevros r-qv iv Ylepydptco fitfiXto-
BrfKTjV elr dvrtredrjvat avrd, cpojpadevro? rod
- AO-qvohcopov /cat Ktvhvvevcravros. /cat rooravra
ptev 7T€pl rcov dderovptevcov avrov.

35 FeyoVaat Se Zj-qvcoves OKrco' rrpcoros 6 'EAearry?,
Trepl ov Xe£optev Sevrepos avros ovros' rpiros

1 H-

VII. 32-35. ZENO

pronounced the ordinary education useless : the
next is that he applies to all men who are not
virtuous the opprobrious epithets of foemen, enemies,
slaves, and aliens to one another, parents to children,
brothers to brothers, friends to friends.

Again, in the Republic, making an invidious con-
trast, he declares the good alone to be true citizens
or friends or kindred or free men ; and accordingly
in the view of the Stoics parents and children are
enemies, not being wise. Again, it is objected, in
the Republic he lays down community of wives, and
at line 200 prohibits the building of temples, law-
courts and gymnasia in cities ; while as regards a
currency he writes that we should not think it need
be introduced either for purposes of exchange or for
travelling abroad. Further, he bids men and women
wear the same dress and keep no part of the body
entirely covered. That the Republic is the work of
Zeno is attested by Chrysippus in his De Republica.
And he discussed amatory subjects in the beginning
of that book of his which is entitled " The Art of
Love." Moreover, he writes much the same in his
Interludes. So much for the criticisms to be found
not only in Cassius but in Isidorus of Pergamum, the
rhetorician. Isidorus likewise affirms that the passages
disapproved by the school Mere expunged from his
works by Athenodorus the Stoic, who was in charge
of the Pergamene library ; and that afterwards, when
Athenodorus was detected and compromised, they
were replaced. So much concerning the passages in
his writings which are regarded as spurious.

There have been eight persons of the name of
Zeno. First the Eleatic, of whom more hereafter ;
the second our present subject ; the third a Rhodian

VOL. II L 145

DIOGENES LAERTIUS

'PoStos 1 , rrjv ivromov yeypacfxh? luropiav eviaiav
rerapros IcrropLKos, rrjv Ylvppov yeypacfxhs arpa-
relav el? 'IraAtav /cat 2i/ceAtav, ctAAa. /cat eVt-
TOfjLTjv rdJv 7T€7rpay/jL€vajv 'Paj/Aat'ots" re /cat Kap-

)(r]$OVLOLS' 7T€fJL7TTOS ^pVGLTTTTOV fJLadr)TT)S } /3t/3Ata

/Ltev dAtya yeypacf)ojs, fxad-qras oe rrXeiurovs koltol-
XeXoiTrws' e/cTO? larpos ' Hpo</>tAetos', vorjaou p,ev
ikclvos, ypdifjou 8' arovos 1 ' efi&opLOs ypapLpuartKos, ov
TTpos rols d'AAots 1 /cat eTnypapLfiara <f)eperac oySoos
ZtSaVtos" to yevos, <f>LX6o~o(f)OS 'Em/co^peto^ /cat
vorjuai /cat epfJLrjvevaat oa^-qs.
36 Mafl^rat 8e TuTjvojvos 7roAAot iteV, eVSo^ot 8e
nepcrato? A^/x^rptou Ktrteus", oV ot /zev yvcoptfxov
avrov, ol he oiKerrjv eVa tojv etV /3t/?Atoy/3a</>tav
Trepirropiivojv avrco Trap' * Kvriyovov , ov /cat rpo<f)€vs

TjV TOV TTdlhoS ' AAkVOV€(JL)S . hl6.7T€ipaV he 7TOT€

fiovXrjdels Xafielv avrov 6 Wvriyovos inoirjcrev avrtp
rrXaurcos dyyeXdrjvat d>$ e'er) rd yjujp'ia avrov rrpos
rwv TToXepLLOjv acf)r)pr)iJL€va- /cat OKvOpajTrdaavros,
" opas," €<f>r), "on ovk eoriv 6 irXovros doid<f)opov ;"
Bt/3Ata he avrov (f>eperai rdhe'

Ilepi fiaviAeias.

UoAiTtia AaKtaviKrj.

Hi pi ydjxov.

Tltpl drref3etas.

Svewrrjs.

He pi ipoWtov.

YlporpeirriKoL

Aiar/tu/ftav.

Xpetwv 8'

A.irofivrjfiov€ I'/iara.

Up()<s tovs nAarojros' vofiovs £'.

VII 35-36. ZENO

who wrote a local history in one volume ; the fourth
a historian who wrote about the expedition of Pyrrhus
into Italy and Sicily, and besides that an epitome of
the political history of Rome and Carthage ; the fifth
a pupil of Chrysippus, who left few writings but many
disciples ; the sixth a physician of the school of
Herophilus, a competent practitioner, though a poor
writer ; the seventh a grammarian, who besides other
writings has left behind him epigrams ; the eighth
a Sidonian by birth and an Epicurean philosopher,
lucid both in thinking and in style.

Of the many disciples of Zeno the following are
the most famous : Persaeus, son of Demetrius, of
Citium, whom some call a pupil and others one of
the household, one of those sent him by Antigonus
to act as secretary ; he had been tutor to Antigonus's
son Halcyoneus. And Antigonus once, wishing to
make trial of him, caused some false news to be
brought to him that his estate had been ravaged
by the enemy, and as his countenance fell, " Do
you see," said he, " that wealth is not a matter
of indifference ? "

The following works are by Persaeus :

Of Kingship.

The Spartan Constitution.

Of Marriage.

Of Impiety.

Thyestes.

Of Love.

Exhortations.

Interludes.

Four books of Anecdotes.

Memorabilia.

A Reply to Plato's Laws in seven books.

147

DIOGENES LAERTIUS

37 ' ApiuTOjv MtArtaSou Xto?, 6 rrjv dSia^opiav
€LGT]yr](7d/jL€vos. "HpiXXo? Kapxr]S6vLO?, 6 rrjv eVt-
<jTr}pL7]v reAos* €L7tojv. \lovvglos 6 fieradefxevos €ls
ttjv rjSovrjv 8ta yap ucf)oopav 6<f)0aXfilav coKv^crev
ert Xiyeiv tov ttovov aoia<f>opov ovtos rjv 'Hpa-
k\€wttjs. Z</>atpos" Y^ouTTopiavos' KXedvdrjs Qavlov
"Aacrtos, 6 oiaSetjdfjLevos tt\v axoXrjv ov /cat a</>-
wpLOiov tolls OKArjpoKTjpois SeArots", at [aoXls jJL€V

ypd(f>OVTCLL, OL0LTT]pOV(JL $€ TOL ypa(f)€VTOL. $LTjKOVG€

8' o H<j)alpos /cat KXedvdovg jjl€tol tt]v ZjtJvoovos
reXevrrjV /cat Xe^opuev irepl olvtov iv ra> Uepl

38 KAedV^ous". rjaav 8e TjTjvojvos p,adrjTat /cat ot8e,
Kadd <f)7j(jLV 'liTTTofioTos' QiXcovioTqs SrjfioLLos, KaAA-

lTT7TOsYs.Opivd LOS , Y[oG€LOO)VLOS ' AXe^OLVOOeVS, ' AdfjVO-

ocupos TtoXevs, TjTjvojv StSaWo?.

Ys^oivfj oe TTepl rrdvrwv tcov gtcolkojv ooypLartov

€00^€ fJLOL iv TO) TLtjVOJVOS eiTTeiV /?tO>, 8ta TO TOVTOV

KTLGTrjv yeveod at ttjs alpeoeojs. ecrTi jjl€v ovv
olvtov /cat tol Trpoyeypapufxeva /3t/?Ata TroAAa, iv ols

iXdXr]G€P OJS OV$€LS TOJV GTOJLKCOV. TOL 8e SoyfJLOLTOL

koivo)s iaTL raSe 1 AeAe^^a) 8' em K€<f>aXaLQ)v ,
ojarrep /cat irrl t&v oXXojv iroielv elcodapuev .

39 Tptfjueprj <f)OLGLV elvai tov /caret (f)iXoao(f)Lav Xoyov
etvai yap avTov to fxiv tl </>ucrt/coV, to 8e rjdiKov,

TO $€ XoyiKOV. OVTOJ 8e TTpOJTOS 8t6tAe ZiTjVOJV 6

Ktrteu? iv Tw He pi Xoyov /cat Xpuat7r7ros" iv tw of
Ilept Xoyov /cat iv 777 a' touv Oucrt/coSv /cat 'A^oA-

a Perhaps an error for Zeno of Tarsus.

6 Laertius adheres to his plan of arranging doctrine under
two heads : (1) a general or summary, (2) a particular,
treatment; cf. inf. vii. 48 /ce0a\cuo>5u)5 . . Kara n^pos.
Here follows a valuable and full doxography, extending to

148

VII. 37-39. ZENO

Ariston, the m»h of Miltiades and a native of Chios,
who introduced the doctrine of things morally
indifferent ; Herillus of Carthage, who affirmed
knowledge to be the end ; Dionvsius, who became a
renegade to the doctrine of pleasure, for owing to
the severity of his ophthalmia he had no longer the
nerve to call pain a thing indifferent : his native place
was Heraclea ; Sphaerus of Bosporus ; Cleanthes,
son of Phanias, of Assos, his successor in the school :
him Zeno used to compare to hard waxen tablets
which are difficult to write upon, but retain the
characters written upon tjiem. Sphaerus also be-
came the pupil of Cleanthes after Zeno's death, and
we shall have occasion to mention him in the Life of
Cleanthes. And furthermore the following according
to Hippobotus were pupils of Zeno : Philonides of
Thebes ; Callippus of Corinth ; Posidonius of Alex-
andria ; Athenodorus of Soli ; and Zeno of Sidon. a

I have decided to give a general account of all the
Stoic doctrines in the life of Zeno because he was
the founder of the School. I have already given a
list of his numerous writings, in which he has spoken
as has no other of the Stoics. And his tenets in
general are as follows. In accordance with my usual
practice a summary statement must suffice. b

Philosophic doctrine, say the Stoics, falls into three
parts : one physical, another ethical, and the third
logical. Zeno of Citium was the first to make this
division in his Exposition of Doctrine, and Chrysippus
too did so in the first book of his Exposition of
Doctrine and the first book of his Physics ; and so

§ 160, collected from various sources ; §§ 49-83 come from
Diodes. The classification is roughly as follows : divisions
of Philosophv, §§ 39-41 ; Logic, §§ 42-83 ; Ethics, §§ 84-131 ;
Phvsics, §§ 132-160.

149

DIOGENES LAERTIUS

AdSojpo? /cat XdAAos- iv Tto 7Tpcora) tcjv Et? tol
Soyp-ara eloaywyoov /cat EuSpop.os' iv rfj 'HOlktj
crrot^eta>cret /cat AtoyeV^s* d Ba/3uAaVtos- /cat
ITocretSan^to?.

TaOYa Se ra. p-epi] d fiev 'AnoAAoScopos tottovs
/caAet, o Se Y^pvoiTTTTOS /cat EuSpop,os* et'S?], d'AAot

40 yevrj. et/cajofcrt Se £a»a> tt)v </>tAocro(/>tW , ogtoZs
fiev /cat vevpois to AoyiKov irpoaopioiovvTes , rots'
Se GapKOJoearepois to tjOlkov, rfj Se 0^X7? ro
</)Voik6v. t) TraXiv epep' tol [lev yap e'/cros" etvat to
AoyiKov, to, Se /Ltera rauTa to tjOlkov, tol S' e'ooj-

TOJTOJ TO (f)VOLKOV. Tj dypO) 7Tafl(f)6pCp' OX) TOV fJb€V 7T€pL-

ftefiArjiJLevov (frpaypudv to Aoyt/cdv, tov Se Kapnov to
tjOlkov, ttjv Se yrjv r) tol SeVSpa to (Jivgikov. t) noAeL

/CaAdj? T€T€LXiGp,€V7] /Cat /CaTCL AdyOV $LOLKOVfJL€VT].

Kat ovOev piepos tov eTepov aiTOKeKpioBaL, /ca#a
rtves* avTwv cfrauLV, dAAd p,ep,t;(#at aura, /cat T17V
napdhocnv puKTrjv iirolovv. d'AAot Se npwTOv jjl€v

TO AoyiKOV TO.TTOVUL, §€VT€pOV Se TO (fiVGLKOV , /Cat

tp'itov to tjOlkov wv Ioti Z,tJvwv iv tw lie pt Aoyou
/cat XpvoLTTTTOS /cat 'ApxiS-qpios /cat EuSpo/xo?.

41 f O /xev yap nroAe/xaeus- AtoyeV^s" a77-d rtov
t)0lko)v apx^rat, d S' 'A-n-oAAdSojpos- Sedrepa rd
t)0lk6., navatrtos" Se /cat nooetSaWos" a7rd tojv
<J>volk6~jv dpx oVTaL > KaOd <\>r\oi Oavta? d riooet-
SaWou yvojpt/xo? eV tw npajTco twv rioaetSa>vetajy
axoAcLv. 6 Se KAedv^? ef fiipr) <j)T]OL, StaAe/crt/coV,
pryropiKov , tjOlkov, ttoAltlkov, $vglkov , OeoAoyiKov.
d'AAot S' ov tov Aoyov tolvtol p-ipr) (jyacrlv, dAA'
avrrjs Trjs (f>iAocro(f)Las, cbs TjTjvqjv 6 Tapcrevs. to
Se AoyiKov p-e'pos" <f>acrlv eVtot et? Sdo Statpetoflat
eVtOTrj/Lta?, etV prjTopLKrjv ko) *lg StaAe/crt/cryy.
150

VII. 39-41. ZENO

too Apollodorus and Syllus in the first part of their
Introductions to Stoic Doctrine, as also Eudromus in his
Elementary Treatise on Ethics, Diogenes the Baby-
lonian, and Posidonius.

These parts are called by Apollodorus " Heads of
Commonplace " ; by Chrysippus and Eudromus
specific divisions : by others generic divisions.
Philosophy, they say, is like an animal, Logic cor-
responding to the bones and sinews, Ethics to the
fleshy parts. Physics to the soul. Another simile
they use is that of an egg : the shell is Logic, next
comes the white, Ethics, and the yolk in the centre
is Physics. Or, again, they liken Philosophy to a
fertile field : Logic being the encircling fence, Ethics
the crop, Physics the soil or the trees. Or, again, to
a city strongly walled and governed by reason.

No single part, some Stoics declare, is independent
of any other part, but all blend together. Nor was
it usual to teach them separately. Others, however,
start their course with Logic, go on to Physics, and
finish with Ethics ; and among those who so do
are Zeno in his treatise On Exposition, Chrysippus,
Archedemus and Eudromus.

Diogenes of Ptolemaiis, it is true, begins with
Ethics ; but Apollodorus puts Ethics second, while
Panaetius and Posidonius begin with Physics, as
stated by Phanias, the pupil of Posidonius, in the
first book of his Lectures of Posidonius. Cleanthes
makes not three, but six parts, Dialectic, Rhetoric,
Ethics, Politics, Physics, Theology. But others say
that these are divisions not of philosophic exposition,
but of philosophy itself : so, for instance, Zeno of
Tarsus. Some divide the logical part of the system
into the two sciences of rhetoric and dialectic ; while

151

• DIOGENES LAERTIUS

nves oe /cat els to opiKov elSos, to irepi Kavovcov
Kal KpiTTjpiujv' evioi 8e to opiKov Trepiaipovai.

42 To JJL6V OVV TTepl KOVOVCOV Kal KpiTf]p'lCOV TTCLpa-

AapLfidvovcri Trpos to ttjv dXrjdecav evpelv ev aura)
yap tcls tcov c\>avTacricov oiac\>opds airzvdvvovoi.
Kal to opiKov 8e opbolcos Trpos eTTiyvcooiv ttjs
dXrjOelas' Sta ydp tcov evvoicov to. 7rpay/xara
Aa/x/3dVerat. tt\v re pr\TopiKr\v eTTLtjTTJpL7]v ovcrav
tov ev Xeyeiv Trepl tcov ev hie£6dco Xoycov Kal tt/v
SiaXeKTLKTjv tov opOcos oiaXeyeadai irepl tcov ev
epcoTijuei Kal aTioKpiaei Xoycov odev Kal ovtcos
avTTjv opl^ovTat, e.TTiGT'qpirjv aXrjdcov Kal ipevocov
Kal ovSeTepojv.

"Kal ttjv puev prjToptKTjv avTrjv elvai Xeyovcri
TpLpLeprj' to jiev yap avTrjs elvai avfifiovXevTiKov,
to he hiKaviKov, to be eyKcopnaoTiKov .

43 "Elvai S' avTrjs ttjv oiaipecriv els Te ttjv evpecnv
Kal els ttjv (f>pdoLv Kal els ttjv Ta£iv Kal ets ttjv

VTTOKpLULV. TOV 8c pYjTOpLKOV X6yOV e'iS Te TO

TTpoolpLiov Kal els ttjv huqyrjoiv Kal ra irpos tovs
dvTLOiKovs Kal tov eTrlXoyov.

Tr)v oiaXeKTLKT]v hiaipelodai els Te tov rrepi tcov
arjfjLaLVOfievajv Kal ttjs fficovrjs tottov /cat tov fxev
tcov o"r)p,aivop,evojv els Te tov Trepl tlov cf>avTacncov

TOTTOV Kal TCOV CK TOVTCOV Vc\>lUTa\XeVCOV XeKTCOV

d^LcofiaTcov Kal avTOTeXcov Kal KaTr\yopr\\xaTcov Kal

a The word <pa.vTa.aia ( = appearance or appearing) is a
technical term in Stoic logic for which no one English
equivalent is as yet unanimously adopted. It denotes the
immediate datum of consciousness or experience, whether
presented to sense or in certain cases to the mind. Hence

presentation " is nearer than " perception " or " im-
pression.*' It might be thought to correspond to Locke's
152

VII. 41-43. ZENO

some would add that which deals with definitions and
another part concerning canons or criteria : some,
however, dispense with the part about definitions.

Now the part which deals with canons or criteria
they admit as a means for the discovery of truth,
since in the course of it they explain the different
kinds of perceptions that we have. And similarly
the part about definitions is accepted as a means of
recognizing truth, inasmuch as things are appre-
hended by means of general notions. Further, by
rhetoric they understand the science of speaking
well on matters set forth by plain narrative, and by
dialectic that of correctly discussing subjects by
question and answer ; hence their alternative defini-
tion of it as the science of statements true, false, and
neither true nor false.

Rhetoric itself, they say, has three divisions : de-
liberative, forensic, and panegyric.

Rhetoric according to them may be divided into
invention of arguments, their expression in words,
their arrangement, and delivery ; and a rhetorical
speech into introduction, narrative, replies to op-
ponents, and peroration.

Dialectic (they hold) falls under two heads : sub-
jects of discourse and language. And the subjects
fall under the following headings : presentations °
and the various products to which they give rise,
propositions enunciated and their constituent sub-
jects and predicates, and similar terms whether
direct or reversed, genera and species, arguments

" simple ideas," for which Hume substituted " impressions
and ideas " ; but this is hardly so ; for (pavraaiai are
" given " as it were from without, and then with them as
materials the mind itself constructs general notions and
concepts.

153

DIOGENES LAERTIUS

TCOV OfJLOlOJV 6p6a)V KOLL V7TTLCOV Kol y€VO)V KOLL
€L$0)V, OfJLOLCOS Se KOLL AdyOJV KCLL TpOTTGOV Kol (JvX-
XoyLGfJLCOV KOLL TOJV TTapd TT]V (f)0)VTjV Kol TCL TTpdy-

44 fJLOLTa aO(f)LGfJLOLTWV' d)V thai lp€V$OfJL€VOVS X6yOV$

Kdl aXrjdevovTas /cat diro^doKovras ucapiras re
/cat rovs SfiOLOvg tovtols, iXXiTreTs /cat airopovs
/cat TTepaivovras koI e'y/ce/caAuu/xeVous" /ceoartVas"
re /cat ovrihas /cat Oepl^ovrag.

Etvat Se rrjs StaAe/crt/c^s" t'Stov tottov /cat rov
TTpoeip-qjJLevov rrepl avrrjs ttjs (fccovrjs, £p a) Set/c-
vvrai r) e'yyoa/x/xaro? (f>covrj /cat rtva rd rov Xoyov
jJLepr], /cat 7Tepl croXoLKLGfjbov /cat ftapfiapLorfJLOv /cat
7TOLTjiJidrcov koI apLcfrifioXLtov /cat 7repl ifAfieXovs
(fccovrjs /cat nepl fxovoLKrjs /cat 7reot opcov Kara
nvas /cat hiaipioecov koI Xe^ecov.

45 "Evxprjorrordrrjv Se' (fcacnv etvat rrjv nepl rcov
GvXXoyiGjxcbv decoplav to yap aVoSet/crt/cov e/x</>at-
veiv, onep OL>/x/3aAAea#at 7roAu npog Siopdcocnv rcov
Soyfidrcov, /cat rd^tv /cat \xvr]\xr)v ro eVtcrrart/coy
KardXrjpLfJia epLcfcalveiv.

Etvat oe rov Aoyov aurov owrry/xa e/c XrjfjL/jidrcov
/cat zmffcopas' rov Se ouAAoyto/xov Aoyov ouA-
Aoytort/cov e/c rourojy r^v S' a.7roSet£tv Aoyov Sta
rdiv /xdAAov KaraXapb^avopLevcov to rjrrov /cara-
XajjL-fiavojJLevov rrepalvovra.

Tr)v Se (fcavraaiav etvat tvttojolv iv faxf)* ro ^
ovofiaros ot/ceta)? LierevrjveyLievov and rcov rvncov
<tojv > iv ra» KTjpoj V7TO rov SolktvXlov yivop,ivcov.

46 rfjs Se (fcavraaias rr)v /zev /caraAry7rrt/cryv, r-^v
Se dKardXrjTTrov KaraXrjTrriKrjv ueV, r}v Kpirfjpiov
etvat rcuv rrpayiidrcov (fcaol, rrjv yivoLiivrjv arro
virdpxovTog /car' auro to virdpypv ivaTT€0~(fcpayi-
] 54

VII. 43-16. ZENO

too, moods, syllogisms and fallacies whether due to
the subject matter or to the language; these in-
cluding both false and true and negative arguments,
sorites and the like, whether defective, insoluble,
or conclusive, and the fallacies known as the Veiled,
or Horned, No man, and The Mowers.

The second main head mentioned above as belong-
ing to Dialectic is that of language, wherein are
included written language and the parts of speech,
with a discussion of errors in syntax and in single
words, poetical diction, verbal ambiguities, euphony
and music, and according to some writers chapters
on terms, divisions, and style.

The study of syllogisms they declare to be of the
greatest service, as showing us what is capable of
yielding demonstration ; and this contributes much
to the formation of correct judgements, and their
arrangement and retention in memory give a scientific
character to our conception of things.

An argument is in itself a whole containing
premisses and conclusion, and an inference (or
syllogism) is an inferential argument composed of
these. Demonstration is an argument inferring by
means of what is better apprehended something less
clearly apprehended.

A presentation (or mental impression) is an im-
print on the soul : the name having been appro-
priately borrowed from the imprint made by the seal
upon the wax. There are two species of presenta-
tion, the one apprehending a real object, the other
not. The former, which they take to be the test of
reality, is defined as that which proceeds from a real
object, agrees with that object itself, and has been
imprinted seal-fashion and stamped upon the mind :

1 55

DIOGENES LAERTIUS

GfjLevqv Kai evaTTopLepLaypLevrjV aKardXrjTrrov 8e ttjv

fMT] OL7TO V77<ipXOVTOS, Tj 0L7T0 V770Lp)(OVTOS f*€V , fMTj

kolt avro 8e to virdpypv ttjv jjltj rpavrj pLrjoe

6KTV7T0V.

Avt7)v Se ttjv 8taAe/CTt/o)v dvayKalav etvat Kal
aperrjv iv ei'8et 7Tept€)(ovoav dperds' ttjv r dirpo-
tttojomiv €7TiaT'qfJLr]v tov TTore Set GvyKararidecrOaL
Kal \xr\- ttjv 8' dveiKCLLOTTjTa loxvpov Xoyov npos

47 to €lkos, ojore fir) eVStSdvat olvtcu' TYjV 8' aVeAey^tav
icr)(vv iv Xoyco, ojare p/r] dirdy ecrdai. vtt* olvtov etV

TO dvTLK€lpL€VOV TJ)V 8' dfJLaTaiOTTjTOL €^LV dvd-

cf)ipovoav ra? (f)avTacrLas irrl t6v dpOov Xoyov.
avr-qv re ttjv i7TLGTrjpLTjV <f)aolv 7} KaTaXrjipiv dcrcfyaXrj
rj e£iv iv (f>avTaoLOJV TroocrSe'^et dpLeTdnTcoTOv vtto
Xoyov. ovk dvev Se tt)s 8taAe ktlktjs Qeojpias tov
ao(f)6v aTTTOJTOv eoeodai iv Xoycp' to re yap dXrjdes
Kal to ijjevSos oiayivojoKeodai vtt' avTrjs Kal to
TTidavov to t a/x</>t/3dAaJS" Xeyopievov oievKpiveicrdai'
^cupts" t avTrjs ovk elvai dSa> ipa)T&v Kal drro-
Kpiveodai.

48 AtaretWtv Se ttjv iv rats' aVo^ac-eat 7Tp07T€T€iav
Kal €ttI Ta yiv6p,eva, wot els a/coa/uav /cat et/catd-
TTjTa TpiireoBai tovs dyvpLvdoTovs eyovTas rets*
<f>avTacrlas . ovk aXXws r d^vv Kal dyyivovv Kal
to oXov hetvov iv Xoyois fiavqoeodai tov o~o(f>6v
tov yap avTOV elvai dp6d)s hiaXiyeudai Kal Sta-
Aoyt£ea#at Kal tov avTov npog re ra, TrpoKelfieva
StaAe^^vat Kal npos to ipojTo'jp,€vov d-noKpivaoQai,

d.7T€p ipL7T€LpOV OiaX€KTlKf)S aVOpOS €LVaL.

a Of. Pint. Mor. 874 e ; and inf. §§ 62, 83.
156

VII. 46-48. ZENO

the latter, or non-apprehending, that which does
not proceed from any real object, or, if it does, fails
to agree with the reality itself, not being clear or
distinct.

Dialectic, they said, is indispensable and is itself a
virtue, embracing other particular virtues under it.°
Freedom from precipitancy is a knowledge when to
give or withhold the mind's assent to impressions.
By wariness they mean a strong presumption against
what at the moment seems probable, so as not to
be taken in by it. Irrefutability is strength in
argument so as not to be brought over by it
to the opposite side. Earnestness (or absence of
frivolity) is a habit of referring presentations to right
reason. Knowledge itself they define either as un-
erring apprehension or as a habit or state which in
reception of presentations cannot be shaken by
argument. Without the study of dialectic, they say,
the w r ise man cannot guard himself in argument so
as never to fall ; for it enables him to distinguish
between truth and falsehood, and to discriminate
what is merely plausible and what is ambiguously
expressed, and without it he cannot methodically
put questions and give answers.

Overhastiness in assertion aifects the actual course
of events, so that, unless we have our perceptions
well trained, we are liable to fall into unseemly
conduct and heedlessness ; and in no other way will
the wise man approve himself acute, nimble- witted,
and generally skilful in argument ; for it belongs to
the same person to converse well and to argue well,
to put questions to the purpose and to respond to
the questions put ; and all these qualifications are
qualifications belonging to the skilled dialectician.

157

DIOGENES LAERTIUS

'Ev ovv rols XoyLKolg ravr avrols Sokel K€(f>a-
AollojScos. koli Iva koll Kara {ilpos €L7tco{jl€V Kal
ra anep avrcov etV r-qv elcrayojyLKTjv reivei
TeyyT)v, Kal avrd iirl Ae^etos Tidrjcn AlokAtjs 6
Mayas' iv rfj 'Emo^ou^ rwv (friAocro^ajv, Aiyojv

OVTCOS'

49 ' ' Ape(TK€L rots Srcot/cots' rov rrepl <f)avracrias
Kal alcrdrjaews irpordrreiv Aoyov, Kadori to
Kpirrjpiov, to r) aArjdeLOL rwv TTpaypLCLTCov yivoj-
oKerai, Kara yevos (j>avraoia icrrl, Kal Kadori 6
7T€pl (TvyKaradeGecus Kal 6 nepl KaraArjipeojs Kal
vo-qaeojs Aoyos, Trpodyojv rtov dAAojv, ovk dvev
(jjavraoias avvlcrrarat. npo-qyelrat yap 77 <$>avraaia>
eld* r) oidvoia eVAaA^rt/c^ vrrdpypvoa, o rrda^ei
V7to ttjs (f)avraalas , rovro eK<j>£pei Aoycu.''

50 Xia^ipet oe fyavrau'ia Kal <j>dvraap,a' (^avracrfjua
fjuev yap earn ooK-qcris oiavolas ola yiverat Kara
rovs vttvovs, <j>avracria oi iun rvTTtocris iv *fivxfj>
rovriariv dAAoiajo-is", cu? o \pvcrL7T7Tos iv rfj oevrepa
Hepl faxVS v(f)LararaL. ov yap oeKreov rr\v
rvTTajcnv olovel rvirov u^payiorijpos , iirel dv-
evoeKrov icrri ttoAXovs rvTrovs Kara ro avro nepl
ro avro ylvecrdai. voelrat Se [rj] ^>avraula rj diro
VTrdpxovros Kara ro vrrdpxov ivaiTO\xep J ayp.ivr\
Kal IvaTTorervTTOjpiivy] Kal ivarrea^payLupievT], ola
ovk dv yevouro drro firj vrrdp^ovros .

51 Ttbv oe <f>avracrid)V Kar avrovs at [xiv elaiv

a Cf. supra, § 38 note. This distinction between the general
and particular treatment is also frequent in Sextus Empiricus :
e.g. Pyrrh. Hyp. i. o 6 KadoXov \6yos as opposed to 6 eidiKos
X670J.

158

VII. 48-51. ZENO

Such is, summarily stated, the substance of their
logical teaching. And in order to give it also in
detail, let. me now cite as much of it as comes
within the scope of their introductory handbook.
I will quote verbatim what Diocles the Magnesian
says in his Synopsis of Philosophers. These are his
words :

" The Stoics agree to put in the forefront the
doctrine of presentation and sensation, inasmuch as
the standard by which the truth of things is tested is
generically a presentation, and again the theory of
assent and that of apprehension and thought, which
precedes all the rest, cannot be stated apart from
presentation. For presentation comes first ; then
thought, which is capable of expressing itself, puts
into the form of a proposition that which the subject
receives from a presentation."

There is a difference between the process and
the outcome of presentation. The latter is a sem-
blance in the mind such as may occur in sleep,
while the former is the act of imprinting some-
thing on the soul, that is a process of change, as
is set forth by Chrysippus in the second book of
his treatise Of the Soul (De animd). For, says he,
we must not take " impression " in the literal sense
of the stamp of a seal, because it is impossible to
suppose that a number of such impressions should be
in one and the same spot at one and the same time.
The presentation meant is that which comes from a
real object, agrees with that object, and has been
stamped, imprinted, and pressed seal-fashion on the
soul, as Mould not be the case if it came from an
unreal object.

According to them some presentations are data of

159

DIOGENES LAERTIUS

alcr9r)TLKai } at S' ov' aladrjrtKal jxkv at hi at-
crdrjTrjplov rj aiGdrjTrjpLCDV AaujSavd/ievat, ovk al-
odr)TiKal S' at Std rrjs Stayota? Kaddnep ra>v d-
acofJLaTOjv Kal twv a\Ao)v ro)v Xoyco Aafj,f3avoiJL€VQjv.
rwv Se alcrdrjTLKcov Kal /xev> 0.776 VTrapyovTUiv /xer'
ei^ecos /cat ovyKaraBioeoJS yivovrai. etat Se rdiv
fyavraoiGiv Kal ipufidcreis at tooavet a.770 utt-
apxovrojv yivop^evai.

"Ert rtov (fravracrLUJv at /xeV etcrt Aoyt/cat, at Se
d'Aoyot* Aoyt/cat /xev at rtov XoyiKcov ^loqjv, dXoyoi
Se at Toov dAdyojv. at p,kv ovv XoyiKal vorjoreig
elaiv, at 8' d'Aoyot ov rervx^Kacnv ovofiarog. Kal
at [xiv etcrt re^yt/cat, at Se drzyyoi' oXXojs yovv
detopelrai vtto TeyyLrov €lklov Kal d'AAoj? vtto
driyyov .
52 Atadrjcris Se Ae'yerat /card tous Srojt/cous" to t"
d^>' rjyefjLoviKov rrvevp^a inl rds alodrjueis Sltjkov
Kal 7) 8t' avrwv KardXrjipis Kal 7) nepl rd at-
crdrjrrjpia KaracrKevr], /ca#' r\v rtve? 7-07001 yivovrai.
Kal 7) eVepyeta Se alodrjois /caAetrat. 77 Se /card-
XrjipLS ytVerat /car' avrovs aladiqaeL fikv Xcvkujv
Kal pieXdvojv Kal rpayeajv Kal Xelojv, Xoyco Se rcov
St' d7TO$€i£ea)s trvvayofjLevojv, tooTrep rod deovs
elvai, Kal Trpovoelv rovrovs. tojv yap voovpLevajv
rd fxev Kara TrepLTrrajGiv evorfir), rd Se /ca#'
ofJLOLOTTjra, rd Se /car' dvaAoytW, to, Se /card
fierddeaiv, rd Se /card avvdecnv, rd Se /car'
eVavrta>otv.
160

VII. 51-52. ZENO

sense and others are not : the former are the im-
pressions conveyed through one or more sense-organs ;
while the latter, which are not data of sense, are
those received through the mind itself, as is the
case with incorporeal things and all the other pre-
sentations which are received by reason. Of sensuous
impressions some are from real objects and are accom-
panied by yielding and assent on our part. But there
are also presentations that are appearances and no
more, purporting, as it were, to come from real objects.

Another division of presentations is into rational
and irrational, the former being those of rational
creatures, the latter those of the irrational. Those
which are rational are processes of thought, while
those which are irrational have no name. Again,
some of our impressions are scientific, others un-
scientific : at all events a statue is viewed in a totally
different way by the trained eye of a sculptor and
by an ordinary man.

The Stoics apply the term sense or sensation
(omt0i](tls) to three things: (l)the current passing from
the principal part of the soul to the senses, (2) appre-
hension by means of the senses, (3) the apparatus of
the sense-organs, in which some persons are de-
ficient. Moreover, the activity of the sense-organs
is itself also called sensation. According to them it
is by sense that we apprehend black and white,
rough and smooth, whereas it is by reason that we
apprehend the conclusions of demonstration, for in-
stance the existence of gods and their providence.
General notions, indeed, are gained in the following
ways : some by direct contact, some by resem-
blance, some by analogy, some by transposition,
sonle by composition, and some by contrariety.

VOL. II m 16*1

DIOGENES LAERTIUS

53 Kara rrepirrrcooiv Liev ovv evovdrj ret alcrd-qrd'
Kad' ofjLOLOTrjra he ra dno rivos TrapaKeiLievov,
cos HcoKpdrrjs diro rrjs eiKovos' kclt dvaXoyiav
he av^rjTLKws Liev, cos 6 Tirvos Kal KukAcoi/t
LieicorcKCos he, cos 6 HvyLialos. Kal ro Kevrpov
he rrjs yrjs Kar dvaXoyiav evor]drj diro rcov puKpo-
repcov ocf>aipcov. Kara perddeatv Se, olov o</>#aA/xoi
eirl rod crnqdovs' Kara ervvdeenv he ivor/dr) 'Itttto-
Kevravpos' Kal Kar evavrlcooiv ddvaros- voelr at
he Kal Kara LierdfiaaLV rcva, cbs rd XeKra Kal 6
roTTOS. <f>voiKcos he voelrat hiKaiov ri Kal dyadov
Kal Kara oreprjenv, olov dyeip. roidhe rivd Kal
rrepl cf>avrauias Kal alcrOrjcrecos Kal vorjaecos hoy-
Liar l^ovctl.

54 Wpiriqpiov he rrjs dX-qQeias chaal rvyydveiv rrjv

KaraXrj7rriK7]V cpavraalav, rovreon rr)v drro vtt-

dpxovros, Kadd (frrjoL XpvcrnTTTOS ev rfj hvcoheKarrj

rcov Qvoiklov Kal 'Avrirrarpos Kal 'A770AA0-

hcopos. 6 Liev yap B6r)9os Kpirr\pia irXeiova

aTToXeLTrei, vovv Kal aluOrjaiv Kal ope£tv Kal im~

orrjLL'qv 6 he XpvGLTTTros hta(f)ep6fjLeuo£ 77/06? avrov

ev rep rrpcorco Wepl Xoyov Kpirrjpid cprjcriv elvai

a'lo9r)OLV Kal 7rp6XrjiJjLV earc 8' rj TrpoXrjijjLs evvoia

<f)vcrLKr) rcov KadoXov . dXXoL he rives rcov dp^aio-

repow UrcoiKcTw rov opdov Xoyov Kptrr)piov airo-
162

\ II. 53-54. ZENO

By incidence or direct contact have come our
notion^ of sensible things; by resemblance notions
whose origin is something before us, as the notion
of Socrates which we get from his bust ; while under
notions derived from analogy come those which we
get (1) by way of enlargement, like that of Tityos
or the Cyclops, or (2) by way of diminution, like
that of the Pygmy. And thus, too, the centre of the
earth was originally conceived on the analogy of
smaller spheres. Of notions obtained by transposi-
tion creatures with eyes on the chest would be an
instance, while the centaur exemplifies those reached
by composition, and death those due to contrariety.
Furthermore, there are notions which imply a sort
of transition to the realm of the imperceptible :
such are those of space and of the meaning of terms.
The notions of justice and goodness come by nature.
Again, privation originates notions ; for instance, that
of the man without hands. Such are their tenets
concerning presentation, sensation, and thought.

The standard of truth they declare to be the
apprehending presentation, i.e. that which comes
from a real object — according to Chrysippus in the
twelfth book of his Physics and to Antipater and
Apollodorus. Boethus, on the other hand, admits
a plurality of standards, namely intelligence, sense-
perception, appetency, and knowledge ; while
Chrysippus in the first book of his Exposition of
Doctrine contradicts himself and declares that sensa-
tion and preconception are the only standards,
preconception being a general notion which comes
by the gift of nature (an innate conception of
universals or general concepts). Again, certain
others of the older Stoics make Right Reason the

163

DIOGENES LAERTIUS

XeLTTOVOLV, (1)5 6 YioGeiScOVLOS iv rip Ylepl KpLTTjpiOV

<f)r)<JL.

55 Tfjs Se SiaXeKTLKrjs dewpiag (jvpLcfrcovous So/cet
rot? TrXeiorois arro rod rrepl cfxjjvrjs ivdpx^oQai
tottov. ecrrt Se (pajvrj dr]p 77677 Xrjy/jLevos rj ro t'Stov
alcrdrjTOV aKorjs, oj? (jnqoi AtoyeVr^? 6 Ba/3uAojvto?
iv rfj Tlepl (fycovrjs r£yyr\. £ojoi> \xev ecrrt (f)Q)vrj

OLTjp V7TO OpfJLTJS 7T€7rXrjyfJL€V09 } av9pO)7TOV 8' eunv

evapdpos Kal o\tt6 oiavolas iKTTejLTTOjxevrj, a>? 6
Aioyevqs (f>rjGLV, rjris diro oeKareaadpajv ira>v
reXeiovTCu. /cat cra)p,a S' icrrlv r) (jxxjvr) Kara rovs

TtTOJLKOVS, CO? (f>TjGLV 'A/D^eS^/XOS" T iv rfj Tlepl

(fyajvrjs Kal Aioyevr/g Kal ' Avriirarpos Kal Xpucr-

56 1777709 iv rfj hevrepa rcov QvcriKtov. rrav yap to
ttolovv croj/Jid eort- 770tet Se rj (frajvrj npooiovoa rot?

OLKOVOVVLV C1770 TO)V (f)OJVOVVTOJV . Ae'^t? oV CCTTtV,

ojs (j>rjGL Aioyevrjs, c6a>yr) e'yypa/z/xaro?, otov

'Hfjiipa. Ao'yo? Se' euri </>a>vr) crrjfxavrtKrj oltto

Stavota? iKTrejiTTOjievrj, olov 'H/xe'pa ecrrt. Sta-

Xcktos oe eort Ae'ft? KexapaypLevrj edviKOJS re Kal

'EAA-^tKaj?, rj Ae'^t? TroraTTrj, rovreari iroia Kara.

bcdXeKTOv, olov Kara fxev rijv Wrdloa 0aAarra,

Kara oe rrjv 'IaSa 'H/xe'pr^.

Trjs Se Ae'^eoj? aroLX^ld ion rd eiKouireauapa

ypctjLt/xara. rpt^oj? Se Ae'yerat ro ypdjxjxa, ro re

crroixeiov o re x a P aKrr IP ro ^ crrocxeiov Kal ro
164

VII. 54-50. ZENO

standard ; mi also does Posidonius in his treatise On
the Standard.

In their theory of dialectic most of them see tit
to take as their starting-point the topic of voice.
Now voice is a percussion of the air or the proper
object of the sense of hearing, as Diogenes the
Babylonian says in his handbook On Voice. While
the voice or cry of an animal is just a percussion of
air brought about by natural impulse, man's voice is
articulate and, as Diogenes puts it, an utterance of
reason, having the quality of coming to maturity at
the age of fourteen. Furthermore, voice according
to the Stoics is something corporeal : I may cite for
this Archedemus in his treatise On Voice, Diogenes,
Antipater and Chrysippus in the second book of his
Physics. For whatever produces an effect is body ;
and voice, as it proceeds from those who utter it to
those who hear it, does produce an effect. Reduced
to writing, what was voice becomes a verbal expres-
sion, as " day " ; so says Diogenes. A statement or
proposition is speech that issues from the mind and
signifies something, e.g. " It is day." Dialect (Slu.-
Xcktos) means a variety of speech which is stamped
on one part of the Greek world as distinct from
another, or on the Greeks as distinct from other
races ; or, again, it means a form peculiar to some
particular region, that is to say, it has a certain
linguistic quality ; e.g. in Attic the word for " sea "
is not 6d\acr(To. but OdXarra, and in Ionic " day " is
not -qfxepa but f)p£prj.

Elements of language are the four-and-twenty
letters. " Letter," however, has three meanings :
(1) the particular sound or element of speech ; (2)
its written symbol <>r character ; (3) its name, as

165

DIOGENES LAERTIUS

57 oVo/xa, olov "AA</>a* <j)(x>vrj£vra Se eort rd>v aroi-
Xeicov eVra, •<!, e, tj, l, o, v, to- d<f)wva Se €$, ft,

y, 8, K, 77, T. $lOL(f)€p€L §6 <f>a>VTj KCLl Ae'^t? , OTL

(f)a>vrj jjl€V /cat 6 7)^09 e'ort, Ae'fts* Se to evapdpov
\xovov . \e£is Se Adyou Sta^e'pet, on \6yos del
(jrjixavTiKos ion, Ae'^t? Se /cat dorjfios, ojs Tj /SAtVupt,
Xoyos Se ovSapLCDS. Stac^epet Se /cat to Ae'yetv
rod 7rpocf>€p€(j9aL' irpo^epovrai p,ev yap at <f)a)val }
Xeyerai Se ra, 7rpayp,ara, a St) /cat Ae/cra. ruy^dVet.
Tou Se Adyou ecrrt p<€pr) Trevre, ws <J>t)cfl AtoyeV^s"
r eV ra> Ilept (fxjovrjs /cat XpvoiTTTros , ovojjlol,
TrpoGTjyopla, prjpLa, avvSeafios, dpdpov 6 S' 9 Avrl-
irarpos /cat r7p /xeoorr^ra rld-qoiv iv rols Ilept
Xe£ews /cat rcov XeyopLevajv.

58 "Eort Se TTpoorjyopia fxev Kara rov \ioyevr\v

fJL€p09 X6yOV (JTjpLaiVOV KOLVTjV TTOLOTTjTa, olov

"AvdpojiTOs, "Ittttos • ovo/jlcl Se' e'ort }iepos Xoyov
StjXovv IS lav TTOuor-qra, olov AtoyeV^S", Saj/cparr^s"
p7)p,a Se' ecrrt puepos Xoyov a-qfialvov dovvOerov
Kary)y6pr\p,a ) to? 6 Aioyevrjs, r\, a)? rives, oroiyeiov
Aoyou cltttqjtov, crrjpLalvov n ovvraKrov rtepl tlvos
tj rivtov, olov Tpd<f>to } Ae'yar ovvSeopcos Se' e'ort
puepos Adyou clittojtov, ovvoovv rd pbeprj rod Xoyov
dpdpov Se' ecrrt crrot^etov Adyou 7rrojrt/cdv, hioplt^ov
rd yevrj rcov ovopudrajv /cat rovs dpidfiovs, olov

'0, r H, ,T6 9 Oi, At Tc£.

59 'Aperat Se Adyou etcrt nevre, 'EXXrjvLcrfios,
o~a<f>r)V€La } crvvropila, npenov, /carao/ceurj . 'EA-
Xrjvia/Jios p,€v ovv ion (frpdois doLanrajro? iv rfj

a i.e. the Babylonian. b Probably " adverb."

c Sr. Apollodorus and h\< school : ef. inf. § 64.
d = " the," masc., fern, and neut., singular and plural.

166

VII. 57-59. ZENO

Alpha is the name of the sound A. Seven of the
letters are vowels, a, e, e, i, o. u, o, and six are mutes,
b, g, d, k, p, t. There is a difference between voice
and speech ; because, while voice may include mere
noise, speech is always articulate. Speech again
differs from a sentence or statement, because the
latter always signifies something, whereas a spoken
word, as for example fikirvpi, may be unintelligible —
which a sentence never is. And to frame a sentence
is more than mere utterance, for while vocal sounds
are uttered, things are meant, that is, are matters
of discourse.

There are, as stated by Diogenes a in his treatise
on Language and by Chrysippus, five parts of speech :
proper name, common noun, verb, conjunction,
article. To these Antipater in his woi'k On Words
and their Meatiing adds another part, the " mean." b

A common noun or appellative is defined by
Diogenes as part of a sentence signifying a common
quality, e.g. man, horse ; whereas a name is a part
of speech expressing a quality peculiar to an in-
dividual, e.g. Diogenes, Socrates. A verb is, accord-
ing to Diogenes, a part of speech signifying an
isolated predicate, or, as others define it, an un-
declined part of a sentence, signifying something
that can be attached to one or more subjects, e.g. " I
write," " I speak." A conjunction is an indeclinable
part of speech, binding the various parts of a state-
ment together ; and an article is a declinable part
of speech, distinguishing the genders and numbers of
nouns, e.g. 6, ?/, to, 01, at, rd. d

There are five excellences of speech — pure Greek,
lucidity, conciseness, appropriateness, distinction.
By good Greek is meant language faultless in point

167

DIOGENES LAERTIUS

rexviKfi /cat firj et/cata uvvr)deia' ua(f)iqveia he eoTi
Xi^is yvojpLfjLGos TTapicrrcJucra to voovpuevov ovv-
to/jllol he ion Xe&s avra ra dvay/cata Tiepieypvoa
Trpos hrjXojGiv rov TrpdyfjLaros' Txpeirov he eart
XetjiS ot/ceta t<1> TrpdypLan- KaraaKevrj he eon
Xe^is eK7Tecf)evyvTa tov tStojTtcr/xoV. 6 he fiap-
papLGfjios e/c tcdv kolklwv Xe&s earl uapd to eOos

TO)V evhoKljJLOVVTQJV 'EAA^VOjy, GoXoLKLGfJLOS he eOTL

Xoyos OLKaTaXXrjXcus uvvTeTaypuevos .

60 Yloirjiia he eoTLV, d>s 6 YlooethcovLos (ftrjaiv ev
rfj Hepl Xe^ecos eloaycoyfj, Xe^is ep,p,erpos rj ev-
pvdpcos fxerd GKevrjs to Xoyoeihes eKfiefiiqKvZa-
to evpvdjiov S' elvai to

yala \xeyiaTr) /cat Ato? alQrjp.

TTOiiqOLS he 1<JTI arjpLOLVTLKQV 77Ol7]p,0L, pLLpLYjGLV

nepieypv delcov /cat dvdpojTreiojv.

"Opos he eoTLVy ojs (frrjOLV 'AvTLTrciTpos ev tw
TTpcoTcu Hepl optuv, Xoyos /car' dvaXvaiv drrap-
tl^ovtojs e«(f)ep6pLevos } rj, to? XpvcrLTTTTOS ev tco
Hepl opwv, Ihlov djTohoGLs. i>TToypa(f)r) he eoTi
Xoyos TVTTtohujs elcrdycov els rd npaypuaTa, 7) opos
OLTrXovcrTepov tt)v tov opov hvvapLLV Trpooevrjvey-
fievos. yevos he eart nXeLovcov /cat dva^aipeTOJV
evvo-qfiaTajv avXXrjipLS, olov Z,a)ov tovto yap irepi-
elXrj(f)e Ta Kara puepos £a>a.

61 JLvvo-qpLo. he Iuti (frdvTaapLa htavoLas, ovTe tI

* Naock, T.G.F.*, Ew. 839.

,J The author seems to have confused " term," which
Antipater defines, with "definition,*' which, as Chrysippus
says, is simplv " giving back " the meaning in other words.
tfifl

\ II. 50-61. ZENO

of grammar and free from careless vulgarity.

Lucidity is a style which presents the thought in
a way easily understood ; conciseness a styk that
employs no more words than are necessary for setting
forth the subject in hand ; appropriateness lies in a
style akin to the subject ; distinction in the avoidance
of colloquialism. Among vices of style barbarism is
violation of the usage of Greeks of good standing ;
while there is solecism when the sentence has an
incongruous construction.

Posidonius in his treatise On Style defines a poetical
phrase as one that is metrical or rhythmical, thus
mechanically avoiding the character of prose ; an
example of such rhythmical phrase is :

O mightiest earth, O sky, God's canopy. a

And if such poetical phraseology is significant and
includes a portrayal or representation of things
human and divine, it is poetry.

A term is. as stated by Antipater in his first book
On Terms, a word which, when a sentence is analysed,
is uttered with complete meaning ; or, according
to Chrysippus in his book On Definitions, is a render-
ing back one's own. 5 Delineation is a statement
which brings one to a knowledge of the subject
in outline, or it may be called a definition which
embodies the force of the definition proper in a
simpler form. Genus (in logic) is the comprehension
in one of a number of inseparable objects of thought :
e.g. Animal ; for this includes all particular animals.

A notion or object of thought is a presentation to
the intellect, which though not really substance nor

Zeller's correction Idiov airodoats for kclI rj awoooais comes from
a scholion on Dionysius Thrax.

1 69

DIOGENES LAERTIUS

OV OVT€ 7TOLOV, d)<JCLV€L Se' Tt OV /Cat d>aCLV€L 7TOIOV ,

otoi> ytyerat avarvrrcofia lttttov /cat p,"r) napovros .

EtSos Se' e'crrt to U7ro rou yevovs rrepieypp^evov ,
cos l»770 rou t,a)ov 6 dvOpcorros nepieyerai. ye-
viKtorarov Se euriv o yivos ov yevos OVK €^€t, olov
ro ov elhiKcorarov Se' eoriv o elSos ov elSos ovk
e^et, coairep 6 HcoKpdrrjs.

AcaipecrLS Se' eort yevovs rj els ra TrpooeyT) ct'Sry
Toprj, olov Tcov ^cocov ra p,ev eon Aoyt/ca, ra Se
aAoya. aVrtStatpecrts' Se e'crrt yevovs els elSos
Topr) Kara rovvavriov , cos dv /car' drrocbacrLV , olov
Tcov ovrcov ra [iev euriv dyaOd, ra S' ovk ay add.
VTio'oiaipeois Se' e'crrt Statpecrt? e'-rrt Statpe'cret, olov
Tcov ovrcov ra p,ev ecrrtv dyadd, ra S' ovk dyadd,
/cat Tcov ovk dyadcov ra pev e'crrt /ca/ca, ra Se
dotdcpopa.
62 Meptcr/xos" Se' e'ort yevovs els rorrovs Kardra^ts ,
cos 6 KplvLS' olov Tcov dyaOcov ra jxev e'crrt 7rept
x\svyr]v , ra Se 7rept crco/Jba.

'AfAcjiifioAia Se' e'crrt Ae'^t? $vo rj /cat nXelova
irpdypara crrjpaLVOvoa Ae/crt/ca>9 /cat Kvpiojs /cat
/cara ro auro edos, cood* dpa ra TrXeiova eKoe£aa9ai
Kara ravr-qv rr\v Xe^iv olov AvXrjrpls nenrcoKe'
SrjXovvrai yap St' avrrjs ro pev roiovrov, Ot'/cta
rpls rrenrcoKe, ro Se roiovrov, AvX-qrpia rteirrcoKe.

AtaAe/crt/07 Se' eartv, cos c\>r)oi Woaeiocovios ,
e7Tiorrr)pr) dXrjdcov /cat ipevhcov /cat ovSerepcov

■ (?/. Stob. />/. i. 136. 91 W.
170

VII. 61-62. ZENO

attribute is quasi-substance or quasi-attribute. a Thus
an image of a horse may rise before the mind,
although there is no horse present.

Species is that which is comprehended under genus :
thus Man-is included under Animal. The highest or
most universal genus is that which, being itself a
genus, has no genus above : namely, reality or the
real ; and the lowest and most particular species is
that which, being itself a species, has no species below
it, e.g. Socrates.

Division of a genus means dissection of it into its
proximate species, thus : Animals are either rational
or irrational (dichotomy). Contrary division dissects
the genus into species by contrary qualities : for
example, by means of negation, as when all things
that are are divided into good and not good. Sub-
division is division applied to a previous division :
for instance, after saying, " Of things that are some
are good, some are not good," we proceed, " and of
the not good some are bad, some are neither good
nor bad (morally indifferent)."

Partition in logic is (according to Crinis) classifica-
tion or distribution of a genus under heads : for
instance, Of goods some are mental, others bodily.

Verbal ambiguity arises when a word properly, right-
fully, and in accordance with fixed usage denotes two
or more different things, so that at one and the same
time we may take it in several distinct senses : e.g. in
Greek, where by the same verbal expression may be
meant in the one case that " A house has three
times " fallen, in the other that " a dancing-girl " has
fallen.

Posidonius defines Dialectic as the science dealing
with truth, falsehood, and that which is neither true

171

DIOGENES LAERTIUS

Tvy^dvei 8' avTT], to? o \pvoLTnro? c/)7]cn, Trepl
arj/jLCLLVOvTa /cat or) p,aiv 6 pLev a. iv p,ev ovv rfj Trepl
(Jxjjvtjs decopla roiavra XeyeTat rols UtojikoZs .

63 'Ev 8e tw Trepl tu)V Trpayp.aTOJV /cat ra>v cr-qpLOu-
vopuevojv Tona) rera/CTat 6 Trepl XeKTcov /cat olvto-
TeXcov /cat a^LCDpLOLTtov /cat GvXXoyLdfxcov Xoyos
/cat 6 rrepl i/^Xirrcov re /cat Kanqyoprjpidrojv /cat

SpdoJV /Cat VTTTLOJV.

Qaal Se [to'] XeKTOV eivai to Kara <f>avTaoLav
AoyiK-qv v^)i(jTa\xevov . tojv he XeKTcav tol fiev
Xeyovcnv eivou avTOTeXrj ol 2ra>t/cot, tol 8' iXXiTTT).
iXXnrrj p,ev ovv Ioti to, avairapTioTov eypvTa tt)v
eK(f)opdv } olov Tpdcfrec emt ) rjTovp J ev ydp, Tt?;
avTOTeArj 8' eart tol drnqpTLopbevqv eyovra ttjv
eKcjiopdv, olov Tpd(f)eL HajKpaT'qs. iv fj,ev ovv tol?
iXXnreoi Ae/crots" rera/CTat tol /car^yo/)7]/xara, iv 8e
rot? avTOTeXecrc tol a^toj/zara /cat ot auAAoytcr/xot
/cat T(i ipajTrj/jLOLTO. /cat ra rrvofiaTa.

64 "Ecrrt 8e ro KaT7]y6pr)iJLOL to /cara tivos dyopevo-
fievov r) npaypLOL ovvto.ktov Trepl tivos rj tivcov,
ojs ot Trepl ' ATToXAo&ajpov (f>aoiv, r) Ae/croi> eAAtTre?
ovvtclktov opdfj TTTQjoei Trpos d^LOjfJLOLTOs yeveOUV .

TUJV Oe KOLTrjyOprjfJLdTOJV TOL fJiiv ioTL OVpLfidpLOLTOL,

olov to " 8td TreTpas TrXelv.'' * /cat tol jjl€v ioTi
Ttuv KaTrjyoprjjjLaTOJV opdd, a 8' vtttlo., a 8'
ovheTepa. 6p6d \iev ovv ioTi tol orvvTaooopLeva
fJLia tojv TrXaylajv TTTwoeojv Trpos KaTTfyop-qpLOLTOS
yeveotv, olov 'A/couet, 'Opa, AtaAeyerar vtttiol V

a "Direct Predicate" answers to our Active Verb,
" Predicate reversed " to our Passive ; cf. supra, 43.

'' We Should expect ra 5i irapa(rv/j.pd/j.aTa to follow {cf.
Luc. Vlt. Auct. 21). By Trapa<n'>fx{3a}j.a is meant an ini-
172

VII. 62-04. ZKNO

nor false : whereas Chrysippus takes its subject to
be signs and things signified. Such then is the gist
of what the Stoics say in their theory of language.

To the department dealing with things as such
and things signified is assigned the doctrine of ex-
pressions, including those which are complete in
themselves, as well as judgements and syllogisms and
that of defective expressions comprising predicates
both direct and reversed.

By verbal expression they mean that of which the
content corresponds to some rational presentation.
Of such expressions the Stoics say that some are
complete in themselves and others defective. Those
are defective the enunciation of which is unfinished,
as e.g. " writes," for we inquire " Who ? " Whereas
in those that are complete in themselves the enuncia-
tion is finished, as " Socrates writes." And so under
the head of defective expressions are ranged all pre-
dicates, while under those complete in themselves
fall judgements, syllogisms, questions, and inquiries.

A predicate is, according to the followers of
Apollodorus, what is said of something ; in other
words, a thing associated with one or more subjects ;
or, again, it may be defined as a defective expression
which has to be joined on to a nominative case in
order to yield a judgement. Of predicates some are
adjectival [and so have personal subjects], as e.g. " to
sail through rocks." b Again, some predicates are
direct, some reversed, some neither. Now direct
predicates are those that are constructed with one
of the oblique cases, as " hears," " sees," " con-
personal verb with subject in oblique case, as /xe'Xet fxoi.
For other conjectures see Zeller, Phil, der Gr. iii. I 3 , 89 note
2,90.

173

DIOGENES LAERTIUS

iarl to. ovvraGGOfxeva toj TradrjTiKtp /xoptoj, olov
'A/couo/xat, 'OptD/xar ovSerepa 8' cart ra /x^Serepojs'
exovra, olov QpoveT, YlepiTrarel. dvTL7T€7TOvdoTa 8e
iunv iv tois vnriois, a vttthi ovtol ivepy-qpLara

65 [8e] eariVy olov KetpeTar e/XTrepte^et yap iavrov
6 K€Lp6fi€vog. rrXdy lai Se irrajGeis etcrt yeviKT) /cat
Sotikt] /cat alriarriKr].

'A^uo/xa Se' ioTiv 6 iaTLV dArjdes tj iftevSos'
r) Trpdyfxa avroreXes dirocfravTov ocrov e</>' iavTto,
cog 6 XpvcrLTTTros (fyqcrtv iv rots AtaAe/crt/cots Spots
" dftco/xa e'crrt to dirocftavTov tj Kara^avrov ooov
e</>' iavTtv, olov f Hp,e'pa earl, Alcov TrepnraTel."

(LvOpLOLCTTai Se TO CL^LQJfJLa OL7TO TOV d^LOVoddL 7}

dOereloOai' 6 yap Xeyojv f H/xepa icm'v, dtjtovv
So/cet to rjpiepav elvai. ovu-qs p>ev ovv rjfiepas,
dXrjdis yt'verat to 7rpoK€ifjL€vov d^toj/xa* /xt) ovcnqs

66 Se', ijjevSos. Sta</>e'pet S' d£t'oj/xa /cat epojrr^/xa /cat
TTVGfjia </cat> irpouTaKTiKov /cat opKiKov /cat
dpaTiKov /cat v7to0€tlk6v /cat TrpocrayopevTiKov
/cat 77-pay/xa o/jlolov d£td>/xaTt. d£t'a>/xa /xev yap
ioTiv o AeyovTes d7ro</>atvd/xe#a, 07rep r) dXiqdes
iaTLV 7) ipevbos. ipcoTTjfjLa Se' e'art 77pdy/xa avTO-
reAes" /xeV, w? /cat to d^t'co/xa, atVryrt/cov Se
aTTOKpiaeajs , olov " dpd y' -qpuipa icrrl; " tovto
8' oure dX-qdis ioTiv ovt€ ipevSog, a>crre ro /xev

77/xe'pa ioTiv " dfjituLid iaTi, to Se " dpd y'
77/xe'pa iarlv; " epajr^/xa. nvafxa Se' ion 77pdy/xa

7TpOS O OVjJL^oXiKO)? OVK €OTLV dlTO KpiV€o6 'at, Ot?

a Obviously an attempt to distinguish what we call the
Middle Voice from the Passive — as e.g. cwidevTo, " they
174

\[[. 04-66. ZENO

verses " ; while reversed are those constructed with
the passive voice, as " I am heard," " I am seen."
Neutral are such as correspond to neither of these,
as " thinks," " walks." Reflexive predicates are
those among the passive, which, although in form
reversed, are yet active operations, as " he cuts his
own hair " : for here the agent includes himself in
the sphere of his action. The oblique cases are
genitive, dative, and accusative.

A judgement is that which is either true or false,
or a thing complete in itself, capable of being denied
in and by itself, as Chrysippus says in his Dialectical
Definitions : " A judgement is that which in and by
itself can be denied or affirmed, e.g. ' It is day,'
' Dion is walking.' " The Greek word for judgement
(a£uo/xa) is derived from the verb d£iovv, as signifying
acceptance or rejection ; for when you say "It is
day," you seem to accept the fact that it is day.
Now, if it really is day, the judgement before us is
true, but if not, it is false. There is a difference
between judgement, interrogation, and inquiry, as
also between imperative, adjurative, optative, hypo-
thetical, vocative, whether that to which these terms
are applied be a thing or a judgement. For a judge-
ment is that which, when we set it forth in speech,
becomes an assertion, and is either false or true :
an interrogation is a thing complete in itself like a
judgement but demanding an answer, e.g. " Is it day ? "
and this is so far neither true nor false. Thus " It
is day " is a judgement ; " Is it day ? " an interroga-
tion. An inquiry is something to which we cannot
reply by signs, as you can nod Yes to an interroga-

made compacts with each other," is more active (opdd) than
passive (vwria).

175

DIOGENES LAERTIUS

€7tl rod ipcoTTj/jLaros, Nat, aAAa. Set zl-neiv " olk€l

iv TtuSc TO) TOTTOJ."

67 YlpOGTCLKTlKOV hi 6GTL TTp&yfJLa O AiyOVTES
TTpOGTaGGOpLZV , oloV,

Gl) fJL€V Babi^e TOLS 677* 'Iva^OU pod$ .

opKLKOV hi icrri TrpayfJLa * * KTrpooayopevTiKOv >
hi €otl TTpdypua o el Aiyoi tis, npooayopevoi dv,

OLOV,

'ArpeLorj kvSlgtc, dva£ dvhpow WydpLe/JLvov.

OfJLOLOV 8' €GtIv d^LOJfiaTL 6 TTJV €K(f)Opdv ^X OV

d^LOjfiarLKTjv irapd nvos fxopiov TrAeovaG/Jiov tj
rrdOos e£to itlirrei rod yivovg tujv d£iaj/xdra>v,
olov,

koAos y 6 irapBevdw.

djS YlpLOLfJLLOrjGLV i/JL(f)€pr}S 6 fioVKoAoS.

68 "Ecrrt Se Kal iTraTTopqriKov n Trpaypia oievr)vo)(6s
afioS/xaros", o el Aiyoi tls, duopoly] dv

dp* €Gtl Gvyyeves rt Avrrrj koI fiios ;

ovre 8' dArjdrj Igtiv ovre iftevhrj rd ipojT-qfxara
koll rd 7TVGp,ara Kal rd rovrotg TrapaTrA-qGia, twv
d^iajfidrcov r) dArjdcnv tj i/jevoow ovtojv.

Tojv d^Lco/Jbdrcov rd fiiv Igtiv dnAa, rd 8' ovx
a.77-Aa, ojg (fxiGtv ol irepl XpvGnnTOV Kal 'ApxihrjfjLov
Kal 'Adrjvohcopov Kal WvrcTrarpov Kal Kplviv.
dnAa fJLev ovv Igti rd GweGTtora e£ dtjiwfAaros
fjLTj oia(f)opovfJL6vov \rj i£ d^Lajfjudrajv] , olov rd

-qfjiepa Igt'iv "• oi>x dnAa 8' earl rd gvvzgtujt
i£ dtJLOjpLaros Sia</>o povpiivov rj i£ d^LajfJidrajv.
176

VII. 66 68. ZENO

tion : hut you musl express the answer in words.

He lives in this or that place."

An imperative is something which conveys a com-
mand : e.g.

Go thou to the waters of [nuchas. 4

An adjurative utterance is something ... A vocative

utterance is something the use of which implies that
you are addressing some one ; for instance .

Most glorious son of Atreus, Agamemnon, lord of men.

A quasi -proposition is that which, having the
enunciation of a judgement, yet in consequence of

the intensified tone or emotion of one of its parts
falls outside the class of judgements proper, e.g.

Yea, fair indeed the Parthenon !

How like to Priam's sons the cowherd i

There is also, differing from a proposition or judge-
ment, what may he called a timid suggestion, the
expression of which leaves one at a loss. e.g.

Can it be that pain and life are in some sort akin ?

Interrogations, inquiries and the like are neither
true nor false, whereas judgements or propositions
are always either true or false.

The followers of Cm*) sippus, Archedemus, Atheno-
dorus, Antipater and Crinis divide propositions into
simple and not simple. Simple are those that
consist of one or more propositions which are not
ambiguous, as " It is day." Not simple are those that
consist of one or more ambiguous propositions. They

■ tSTauck, T.O.F.-. Adesp. 177: cf. Galen, riii. p. 86 I K.

b Iliad be. 96. Samk. /'.'../'.. / < rj

VOL. II N 177

DIOGENES LAERTIUS

69 it; d£icojJLaTOS fiev hLa<t>opovpLevov , olov " €L rjfjiepa
iorlv, <rjpL€pa €<7tlv> "• i£ d^LOjfxaTajv hi, OLOV

et rjpLepa iori, <f>o)S ecru."

'Ev Se rots' clttXoZs a^tco/xaatV ecrrt to a.7TO(j)arLK6v

KOi TO apvrjTLKOV Kal TO GTepTfTLKOV KO.I TO KQ.T-

r\yopiKov ko! to KaTayopevTLKOV /cat to dopiGTov,
iv hi toIs oi>)( dirXols <a^toj/xacrt > to GwqpLpiivov
Kal to 7TO.paGvvt]\x\xlvov Kal to avpLTreTrXey/JLevov
Kal to hLe^evypuivov Kal to atVtojSes - Kal to Sta-
oacf)ovi> to fiaXXov Kal to tjttov. * * Kal a7roc/>a.Tt-
kov fJLev olov " ou^t rjpLipa iorTLV." ethos Se tovtov

TO V7T€pa7TO(f)aTLK6v. VTiepaTTO^aTLKOV §' €cttIv
OLTTO^aTLKOV OL7TO(f)aTLKOV , OLOV " OV)(l TjpL€pa OVK

€otl "• tlOtjol Se to " r\\xipa ioTiv."

70 'ApvrjTLKOV hi ecrrt to orvveoTOs ££ apvrjTLKOV
fioplov Kal KaTrjyoprjfjLaTos , olov " ouSet? rrept-
7raT€L "' OTeprfLKOv hi eoTt to ovveoTos Ik crTepr)-

TLKOV fXOpLOV Kal d^LOJjJLaTOS KaTCL OVVapLLV,

olov " dcf)LXdv9pa)7T6? icrTLV ovtos"' KaTTjyOpLKOV
hi e'art to ovvecTTos e'/c iTTcocreojs 6p6rjs Kal
KaTrjyoprjfxaTos , olov " Alojv irepLTraTel "' /car-
ayopevTLKOV hi eoTt to gvv€gtos e'/c TTTOjereojs opdrjs
SeLKTLKrjs Kal KaTrjyoprjpbaTOS , olov " ovtos irepL-
7raT€L " • dopLOTOv hi iuTL to avveaTos i£ dopioTov

(JLOpLOV Tj dopLGTOJV pLOpLWV Kal KaTTjyopTjpLaTOS ,
olov " TtS* TT€pL7raT€l," " €K€LVOS KLV€LTai."

71 TaV S' oi>x airXojv aftco/xaTcav crvvrjiifiivov p,iv
icrTLV, d>s 6 XpucrtTTTro? iv Tat? AtaAe/CTt/catS" (J>ijol
Kal AtoyeV^s* iv ttj AtaAe/CTt/cr] Ti^yjj, to crvv-
ecttos Sta tov " et " orvvaTTTLKOV crvvhiapLov. iir-
ayye'AAeTat 8' 6 ovvheopLos ovtos aKoXovOelv to
hevTtpov toj TTpoiTO), olov " et r)piipa ioTL, <f><JL)S
178

VII. 69-71. ZENO

may, thai is, consist cither of a single ambiguous
proposition, e.g. " If it is day, it is day," or of more
than one proposition, e.g. " If it is day, it is light."

With simple propositions are classed those of
negation, denial, privation, affirmation, the definitive
and the indefinitive ; with those that are not simple
the hypothetical, the inferential, the coupled or
complex, the disjunctive, the causal, and that which
indicates more or less. An example of a negative
proposition is " It is not day." Of the negative
proposition one species is the double negative. By
double negative is meant the negation of a negation,
e.g. " It is not not-day." Now this presupposes that
it is day.

A denial contains a negative part or particle and
a predication : such as this, " No one is walking."
A privative proposition is one that contains a privative
particle reversing the effect of a judgement, as, for
example, " This man is unkind." An affirmative or
assertory proposition is one that consists of a noun
in the nominative case and a predicate, as " Dion is
walking." A definitive proposition is one that con-
sists of a demonstrative in the nominative case and
a predicate, as " This man is walking." An in-
definitive proposition is one that consists of an
indefinite word or words and a predicate, e.g. " Some
one is walking," or "There's some one walking";
" He is in motion."

Of propositions that are not simple the hypothetical,
according to Chrysippus in his Dialectics and Diogenes
in his Art of Dialectic, is one that is formed by means
of the conditional conjunction " If." Now this con-
junction promises that the second of two things
follows consequentially upon the first, as, for instance,

179

DIOGENES LAERTIUS

earl." TrapaovvqufAevov Se eartv, d>$ 6 Kplvlg
(prjoiv ev rfj AtaXeKriKfj reyyr], d^lojpua o vtto rod

€7T€L ' (JVpSeajJiOV 7TapaGVvfJ7TTOLL dp)(6/jL€VOV oV

agiwfiaTos Kal Xrjyov els d^lojpua, olov " enel
j]\xlpa earl, <f)cjs ioriv." eVayyeAAerat S' o
avvoeapios aKoXovdelv re ro hevrepov toj rrpajrco

72 /cat ro npojrov v^eardvai. avpLTreTrXeyfjievov Se
eartv a£ta>/xa o vtto tlvojv avfjLTrXeKrLKOJv avv-
oeapbojv crvpLTreTrXeKTOLi, olov " Kal rjfxepa earl /cat
(frws eart." Stefeuy/xeVov Se eartv o vtto rod

r)rot " Sta^evKrtKov avvoeaptov otet,evKrat, olov
rjrot rjptepa earlv r) vv£ eartv." eirayyeXXerat
o o avvSeaptos ovros to erepov rwv dJ^tajptdrojv
iftedSos e'tvat. atrtcDSes" Se eartv d^lojpta to avv-
raaaoptevov Std rod " otort," olov " Stdrt rjfjtepa
eart, <f)d)s eartv "• otovet yap a'lrtov eart to Trpcorov
rod hevrepov. Staaacfrodv 8e to /xaAAov ddjltopd
eart ro avvrarroptevov vtto rod htaaa^ovvros ro
jjl&XAov avvoeaptov Kal rod <" r) " > pteaov rd)v
d^tajptdrow raaaoptevov, olov " ptaXXov r)pepa

73 earlv r) vvj; eart." Staaa(f>odv Se ro rjrrov d£la>pLa
eart ro evavrlov rep TrpoKetptevcp, olov " rjrrov
vv£ eartv r) rjptepa earlv." ert rchv d£ tco pidrajv
Kara r dXr]9etav Kal ipevoos dvrtKelpteva dAA^Aot?
eartv, <hv ro erepov rod erepov earlv drro^artKov ,
olov ro " r)fxepa eart " /cat ro " oi>x rjptepa earl."
avvrjptptevov ovv aXrjOes eartv ov ro dvrtKelptevov
rod Xrjyovros player at roj rjyovpevco, olov " el
rjptepa earl, <f)djs eart." rodr dXrjBes eart' ro
yap " oi>xl cf>dj£," dvrtKelptevov roj Xrjyovrt, ptd-
Xerai roj " rjptepa earl." avvrjjijxevov oe ipedbos

180

VII. 71-73. ZENO

" If it is day, it is light." An inferential proposition
according to Crinis in his Art of Dialectic is one
which is introduced by the conjunction " Since "
and consists of an initial proposition and a conclusion ;
for example, " Since it is day-time, it is light."
This conjunction guarantees both that the second
thing follows from the first and that the first is
really a fact. A coupled proposition is one which
is put together by certain coupling conjunctions,
e.g. "It is day-time and it is light." A disjunctive
proposition is one which is constituted such by the
disjunctive conjunction " Either," as e.g. " Either it
is day or it is night." This conjunction guarantees
that one or other of the alternatives is false. A
causal proposition is constructed by means of the
conjunction " Because," e.g. "Because it is day, it is
light." For the first clause is, as it were, the cause of
the second. A proposition which indicates more or
less is one that is formed by the word signifying
" rather " and the word " than " in between the
clauses, as, for example, "It is rather day-time than
night." Opposite in character to the foregoing is a
proposition which declares what is less the fact, as
e.g. " It is less or not so much night as day." Further,
among propositions there are some which in respect
of truth and falsehood stand opposed to one another,
of which the one is the negative of the other, as
e.g. the propositions "It is day " and " It is not
day." A hypothetical proposition is therefore true,
if the contradictory of its conclusion is incompatible
with its premiss, e.g. " If it is day, it is light." This
is true. For the statement " It is not light," con-
tradicting the conclusion, is incompatible witli the
premiss "It is day." On the other hand, a hypo-

181

DIOGENES LAERTIUS

icTTLV OV TO a.VTLK€ifJL€VOV rod Xrjyovros ov pid^rai
tw -qyovfievoj, olov " el r)fxepa earl, \Ltov rrepi-
rrarel ' ' to yap " oi)^i Ai'ojy nepnTareZ " ov
jxa^rai rep " Tjjxlpa iari."

74 Ylapaovvrjfjijjievov 8' dXrjdes jjiev ianv o dpxd-
jjievov am dXrjOovs els olkoAovOov X-qyei, olov
" €7Tel r) pie pa icrriv, rjXios ianv virep yfjs." ipevSos
8' <o> r) drro ipevBovs apyerai r) firj els aKoXovdov
X-qyeiy olov " eVet vv£ eon, \iojv TTepnrarel," dv
r)piepas ovarjs Xeyrjrai. alricoSes 8' aAi^es' /xeV
ianv o dpyp\xevov dr? dXrjdovs els aKoXovdov
Xrjyei, ov pirjv k\ei roj Xr)yovn to dpxofjuevov
aKoXovdov, olov olotl rjfJLepa iari, (f>6js iari"'
rCp /Jiev yap '* rjfxepa iariv " aKoXovOel to " (f>cos
iari," rep Se " (f)d>s icrriv " oi>x eVerat to " rjpiepa
iariv." alntooes 8e ipevhos icrriv o rjroi drro
ipev&ovs dpyeTai r) pir) els dhcoXovdov Xrjyei r) e%ei
rqj Xr/yovn ro dpxopievov dvaKoXovQov, olov " Siori

15vv£ iari, Aiojv nepiTrarel." mOavov 8e iariv
d^iajfia to dyov els crvyKarddecriv, olov " el ris
ri ereKev, iKeivrj iKeivov p>r)rr)p iari." ipevSos
he tovto' ov yap r) opvis tuov ion pujrrjp.

"En re rd p,ev icrri Sward., rd 8' dSvvara' Kal
rd fxev dvayKala, rd 8' ovk dvayKola. ovvarov
piev to imoeKTiKov rod dXrjdes elvai, ra>v itcrds
p,r) ivavriov\xevujv rrpos to dXrjdes eivai, olov
£77 AiokXtjs "' dovvarov 8e o jxr] ianv im-
heKTiKov rod dXrjdes eivai, olov r) y rj Irrrarai."
dvayKalov oe ianv drrep dXrjdes ov ovk eanv
182

VII. 73-75. ZENO

thetical proposition is false, if the contradictory of its
conclusion does not conflict with the premiss, e.g. " If
it is day, Dion is walking." For the statement
" Dion is not walking " does not conflict with the
premiss " It is day."

An inferential proposition is true if starting from
a true premiss it also has a consequent conclusion,
as e.g. " Since it is day, the sun is above the horizon."
But it is false if it starts from a false premiss or has
an inconsequent conclusion, as e.g. " Since it is night,
Dion is walking," if this be said in day-time. A causal
proposition is true if its conclusion really follows
from a premiss itself true, though the premiss does
not follow conversely from the conclusion, as e.g.
" Because it is day, it is light," where from the " it
is day " the "it is light " duly follows, though from
the statement " it is light " it would not follow that
" it is day." But a causal proposition is false if it
either starts from a false premiss or has an inconse-
quent conclusion or has a premiss that does not
correspond with the conclusion, as e.g. " Because it
is night, Dion is walking." A probable judgement
is one which induces to assent, e.g. " Whoever gave
birth to anything, is that thing's mother." This,
however, is not necessarily true ; for the hen is not
mother of an egg.

Again, some things are possible, others impossible ;
and some things are necessary, others are not neces-
sary. A proposition is possible which admits of being
true, there being nothing in external circumstances
to prevent it being true, e.g. " Diocles is alive."
Impossible is one which does not admit of being
true, as e.g. " The earth flies." That is necessary
which besides being true does not admit of being

183

DIOGENES LAERTIUS

eVtSe/CTt/cdv rod ipevSos eivai, tj eVtSe/crt/cdv fiiv
earn, ra 8' €ktos avrcp evavriovrai irpos to iftevSos
etvat, olov " rj dperrj dxfieAeZ." ovk dvayKolov
Si icrriv o kcll dXr)dis iarcv /cat ipevSos olov re
elvai, rtov €Ktos p^r]Skv ivavTLOvp^ivojv, olov to
76" TTepiTTarei Ata>v." evXoyov Si iartv d^tco/xa
to TrXeuovas a^op/xct? ^X ov € ^ s T ° dXrjOes elvai, olov

" ^LCJJO-OjJLaL avpiov."

Kat d'AAat Si €tcrt ota</>opat d^icofidrajv /cat fiera-
7TTcocr€i5 avrcxjv i£ dXrjddjv els ipevSr] Kal dvTi-
GTpO(j>ai } irepl a>v iv tw TrXdrei Xiyofiev.

Aoyos Si icrriv, tbs ol Trepl rov KotvtV </>aat, to
ovveGTrjKOS e/c Xrjp.p.aTos Kai TrpoaXrjipeajs /cat

i7TL(f)OpaS, OLOV 6 TOIOVTOS, " €L Tjfxipa icTTL, (f)OJS

iart- r}\xipa Si iari' <j>o)s dpa icrrl." XrjfJLfjLa puev
ydp €GTL to "el rjfjiepa earn, cf)tbs iari "' irpou-
Xrjifjis to " rj/jiepa Si io~Tiv "' e7Ti(f>opd Si to " <f>u)s
dpa €Gtl." Tponos Si Iotlv olov€L cr)(f}fia Xoyov ,
olov 6 tolovtos, " €t to nptoTOV, to SevTepov dXXd

{J.TJV TO TTpOJTOV TO dpa $€VT€pOV."
77 AoyOTpOTTOS Si 6GTL TO i£ dfJL(f}OTipa>V GvvdeTov,
OLOV €L L^fj YlXaTQJV, dvaTTvel HXaTOJV dXXd flTjV

to TTpdjTOV to dpa SevTepov." 7rap€Lar)x9r] Si
d XoyoTponos vrrep tov iv Tals /Lta/cpoTepat? crvv-
Tafeat tojv Xoyojv pLfjKiTL ttjv TrpoaXrjipLV /JiaKpav
ovaav Kal tt/v eVt</>opdv Xiyeiv, dXXd o~vvt6[jlo)S
eVevey/cetv, to Se npooTov to dpa SevTepov."

Tow Se Xoyow ol fxiv €lglv dnipavTOL, ol Si
irepavTLKoi. drripavTOL fiev dw to dvTLKelpLevov
ttjs eVt^opd? ov /xd^erat ttj Std tojv Xr\p,\xaTUJv

184

VII. 75-77. ZENO

false or, while it may admit of being false, is pre-
vented from being false by circumstances external
to itself, as " Virtue is beneficial." Not necessary
is that which, while true, yet is capable of being false
if there are no external conditions to prevent, e.g.

Dion is walking." A reasonable proposition is
one which has to start with more chances of being
true than not, e.g. " I shall be alive to-morrow."

And there are other shades of difference in pro-
positions and grades of transition from true to false —
and conversions of their terms — which we now go
on to describe broadly.

An argument, according to the followers of Crinis,
consists of a major premiss, a minor premiss, and a
conclusion, such as for example this : " If it is day,
it is light ; but it is day, therefore it is light."
Here the sentence " If it is day, it is light " is the
major premiss, the clause "it is day " is the minor
premiss, and " therefore it is light " is the conclusion.
A mood is a sort of outline of an argument, like the
following : "If the first, then the second ; but the
first is, therefore the second is."

Symbolical argument is a combination of full
argument and mood; e.g. "If Plato is alive, he
breathes ; but the first is true, therefore the second
is true." This mode of argument was introduced in
order that when dealing with long complex arguments
we should not have to repeat the minor premiss, if
it be long, and then state the conclusion, but may
arrive at the conclusion as concisely as possible : if
A, then B.

Of arguments some are conclusive, others incon-
clusive. Inconclusive are such that the contradictory
of the conclusion is not incompatible with combina-

185

DIOGENES LAERTIUS

avfi7rXoKrj, olov ol tolovtol, " el rjfiepa iarl, (f)a>s
iarc rjfiepa Se earn- irepLnaTeZ apa AiW\"

78 Twv Se TrepavTLKtov Xoytov ol fiev 6fiojvvjjLa>? raj
yevei Aeyovrou nepavTLKol' ol Se ovXXoyLOTLKol.

OrvXXoyLGTLKOL fJL€V OVV eloLV ol 7]T0L dvaTToSeLKTOL

ovres r) avayofxevoL errl tovs dvaTroSeLKTOvs Kara
Tt twv depbdrcov rj riva, olov ol tolovtol " el
TrepiTTareZ Alwv, <KLveZrai Alojv dXXd {jltjv TtepL-

7T0LT€l AlCOV>" KLV€LTai apd AtO)V." 7T€paVTLKOl

Se eloiv el&LKuJs ol uvvdyovTes purj crvXXoyicmKtos ,

Olov ol TOLOVTOL, " ljjevS6$ €0~TL TO TjfJLepa eOTL KCLL

vv£ ioTL' rjfiepa Se Iotlv ovk apa vv£ eoTLv."
davXXoyLGTOL 8' elolv ol TrapaKelpLevoL fiev TTLdavojs

Tols OvXAoyLOTLKOLS , Ol) OVVayOVTeS $6, OLOV " el
L7T7T0S €OtI A.LOJV , t,O)0V loTL AlOJV * <dXXd fJLTjV L7T7TOS

ovk eoTL Alojv >' ovk apa t,a)6v Iotl Alojv!'

79 "En twv Xoywv ol p,ev dXrjOeZs eloLV, ol Se
ifsevSeZs. dXrjdeZs p,ev ovv eloL XoyoL ol 8t' dXrjdwv
ovvdyovTes , olov " el r) dpeTTj dxfreXeZ, r) KaKLa
fiXdffTeL' <dXXd [JLr)v w<f>eXeZ r) dpeTiy i) KaKLa apa
fiXaTTTeL > ." ipevSeZs Se eloLV ol tojv Xrj/jLfjLaTOJV
eypvTes tl iJjevSog r) dnepavTOL ovTes, olov " el
rjfiepa eoTL, cf>ws Iotlv rjfjLepa Se corf £77 apa
Alwv." Kal SvvaTol S' elol XoyoL /cat dSvvaTOL
Kal dvayKaZoL Kal ovk dvayKaZoL' elol Se Kal
dvauoSeLKTOL TLveSy to) fxr) y^pr^eLv diroSel^ews ,
dXXoL p,ev Trap* clXXols, Trapd Se tw XpvoL7T7rw
irevTe, Sl wv iras Xoyos 7rAeVeraf oltlvcs Aa/x-
186

VII. 77-79. ZENO

tion of the premisses, as in the following : "■ If it is
day. it is light ; but it is day, therefore Dion walks." a

Of conclusive some are denoted by the common
name of the whole class, " conclusive proper," others
are called syllogistic. The syllogistic are such as either
do not admit of, or are reducible to such as do not
admit of, immediate proof in respect of one or more
of the premisses ; e.g. " If Dion walks, then Dion is
in motion ; but Dion is walking, therefore Dion is
in motion." Conclusive specifically are those which
draw conclusions, but not by syllogism ; e.g. the
statement " It is both day and night " is false : " now
it is day ; therefore it is not night." Arguments not
syllogistic are those which plausibly resemble syllo-
gistic arguments, but are not cogent proof; e.g. " If
Dion is a horse, he is an animal ; but Dion is not a
horse, therefore he is not an animal."

Further, arguments may be divided into true and
false. The former draw their conclusions by means
of true premisses ; e.g. " If virtue does good, vice
does harm ; but virtue does good, therefore vice does
harm." b Those are false which have error in the
premisses or are inconclusive ; e.g. " If it is day, it
is light ; but it is day, therefore Dion is alive."
Arguments may also be divided into possible and
impossible, necessary and not necessary. Further,
there are statements which are indemonstrable
because they do not need demonstration ; they are
employed in the construction of every argument. As
to the number of these, authorities dhYer ; Chrysippus
makes them five. These are assumed alike in reason-

■ Cf. Sext. Emp. Adv. math. viii. 429.
6 The example is badly chosen, confusing contrary with
contradictory.

187

DIOGENES LAERTIUS

fiaVOVTCLL 677 1 TCOV TT€paVTLKCOV KCll €77t TCOV <Jv\-
80 AoyLGfJLCOV KCLL €7TL TCOV TpOTTLKCOV. TTpCOTOS hi icjTLV

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dpa hevTepov." hevTepos S* icrrlv dva-rroheLKTOs 6
hid avvrj^Lfiivov koll tov dvTLK€L[jLevov tov Arjyov -

TOS TO aVTLK€LfJL€VOV TOV T)yOVpL€VOV 'i^COV CTVpL-

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euTLv dvairohtLKTOs 6 Sta hLe^evyfiivov Kal ivos
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oevTepov aAAa (jltjv to irpcoTov ovk dpa to hev-
Tepov." 7rijJL7TTOS Si ioTLv dvanoSeLKTos iv to ttcxs
Aoyos cruvraaaerat e/c ote^euy/xcVou Kal ivos tcov
iv Ttp 8te£eiry/xeVa> dvTLKtLpbivcov Kal irrLcpipeL to
Aolttov, olov " tjtol r\\xipa iarlv r) vv£ iuTLV ov)(l
hi vvt; ioTLv rjfxipa dpa itTTLV."

'E77' dArjdel o' dArjdes eVerat /cara tovs Htcolkovs,
ojs tco " rjfxipa cart" to " cfrcos iaTL" '• /cat ipevheL

" Gf. Sext l-.nij). Pyrrh. Hyp. ii. 157 sq.
188

VII. 7U-81. ZENO

ing specifically conclusive and in syllogisms both
(categorical and hypothetical. The first kind of
ii lemonstrable statement is that in which the whole
argument is constructed of a hypothetical proposi-
tion and the clause with which the hypothetical
proposition begins, while the final clause is the con-
clusion ; as e.g. " If the first, then the second ; but
the first is, therefore the second is." a The second
is that which employs a hypothetical proposition and
the contradictory of the consequent, while the eon-

( elusion is the contradictory of the antecedent ; e.g.
•■ I ' it is day, it is light ; but it is night, therefore it
is ot day." Here the minor premiss is the contra-
d ory of the consequent ; the conclusion the con-
ti lictory of the antecedent. The third kind of
: emonstrable employs a conjunction of negative
i positions for major premiss and one of the con-
i ied propositions for minor premiss, concluding
t nee the contradictory of the remaining proposi-
1 1 ; e.g. " It is not the case that Plato is both dead
; .1 alive ; but he is dead, therefore Plato is not
a.ive." The fourth kind employs a disjunctive pro-
position and one of the two alternatives in the
disjunction as premisses, and its conclusion is the
. itradictory of the other alternative ; e.g. "Either
A or B ; but A is, therefore B is not." The fifth
kind is that in which the argument as a whole is
c( instructed of a disjunctive proposition and the
contradictory of one of the alternatives in the dis-
junction, its conclusion being the other alternative ;
e.g. "Either it is day or it is night ; but it is not
night, therefore it is day."

From a truth a truth follows, according to the
Stoics, as e.g. " It is light " from " It is day " ; and

18Q

DIOGENES LAERTIUS

ipevhos, ws toj " vv£ icrri" ipevheL to " otcotg
eaTi"' /cat ifjevheL dXrjdes, cog rw " Lnraadat rrj,
yrjv" to " €lvoll ttjv yrjv." dXrjdel pLevTOL ipevhos
ovk OLKoXovdel' to) yap " elvai Trjv yrjv " to
" 7T€T€g9cll tt)v yrjv " ovk OLKoXovOel.

82 Kat OLTTOpoi he Tivis eloL Xoyoi eyKeKaXvp,p,evoL
/cat StaAeAr^oTes" /cat aajptrat /cat /cepa-rtVat /cat

OVTL$€S. eGTL he iyK€KaXvflfJL€VOS, oloV 6 TOLOVTOS

* * oi)-)(i to. pLev hvo oXlya eartV, ov)(l he /cat
Ta Tpia, ovyl he /cat rauTa piev, ou^t he /cat to.
Teuaapa /cat ovtqj /xe^pt tojv 8e/ca- ra he hvo
oXlya eGTL' /cat ra. 8e/ca apa." * * ovtls he e \x
Xoyos ovvaKTiKos e£ dopioTov /cat <hpia\xe A
avveoTOJS , TTpocrXrjipLv he /cat eiri^opav eyow, o ~\

el tls euriv evTavda, ovk evTiv eKelvos ev f Po
<dAAd p,r)v eGTL tls evTavda- ovk apa tls Zgtlv j
< P6hco>." * *

83 Kat tolovtol pev ev toZs Aoyt/cot? ol Utojlk
Iva puaXLOTa KpaTvvtooL 8taAe/crt/cdy pLovov el
tov cro(f)6v irdvTa ydp tol npdyp.aTa 8td rr ;
ev XoyoLs deajplas opaadaL, ocra re tov <f>vvLKov
tottov TvyyjxveL /cat au 77aAtv ocra tov tjOlkov. els
p,ev ydp to XoyLKOV tl Set XeyeLv irepi t dv • ■
p,aTOJV 6p9oTr)TOS, ottojs Sterafav ol vopLOL enl
tols epyoLs, ovk dv eyeiv ehrelv. hvolv 8' ovoaLV
ovvqdeiaLV toxv viroiTLTTTOVoaLv ttj dpeTrj, r) pLev

■ Cf. supra, § 1 t.

1 Here Laertius, as the text stands, gives examples of
the Sorites and the Nobody, but none of the other three
fallacies, the Veiled, Concealed, Horned.

e The vulgate, in which I have made no change, has been
regarded with suspicion. Von Arnim conjectures :

For if the logician ought to have something to say about

190

VII. 81-83. ZENO

from a falsehood a falsehood, as " It is dark " from
" It is night," if this latter be untrue. Also a truth
may follow from a falsehood ; e.g. from " The earth
flies " will follow " The earth exists " ; whereas from
a truth no falsehood will follow, for from the exist-
ence of the earth it does not follow that the earth
flies aloft.

There are also certain insoluble arguments a : the
Veiled Men, the Concealed, Sorites, Horned Folk,
the Nobodies. The Veiled is as follows 6 : . . .
" It cannot be that if two is few, three is not
so likewise, nor that if two or three are few,
four is not so ; and so on up to ten. But two is
few, therefore so also is ten." . . . The Nobody
argument is an argument whose major premiss consists
of an indefinite and a definite clause, followed by
a minor premiss and conclusion; for example, " If
anyone . is here, he is not in Rhodes ; but there
is some one here, therefore there is not anyone in
Rhodes." . . .

Such, then, is the logic of the Stoics, by which
they seek to establish their point that the wise man
is the true dialectician. For all things, they say,
are discerned by means of logical study, including
whatever falls within the province of Physics, and
again whatever belongs to that of Ethics. For else,
say they, as regards statement and reasoning Physics
and Ethics could not tell how to express themselves,
or again concerning the proper use of terms, how,
the laws have defined various actions. Moreover,
of the two kinds of common-sense inquiry included
under Virtue one considers the nature of each

the correct use of terms, how could he fail to lay down the
proper names for actions ? "

191

DIOGENES LAERTIUS

Tt eKOLcrrov ear i tujv ovtcdv GKOTrel, rj 8e ri KaAeirai.
Kal d)8e fiev avrols ^X €l TO XoyiKov.

84 To 8' rjdiKov pcepos rrjs (fuXoo o<j)las SlOLLpOVOlV

€LS T€ TOV 7T€pl Oppbrjs Kal €LS TOV 7T€pl dyadoW Kal

KaKthv tottov Kal els t6v Trepl Tradcbv Kal Trepl
aperijs Kai Trepl reXovs Trepl re rrjs TrpojTiqs d^ias
Kal twv npd^eojv Kal Trepl tojv KaOrjKovrajv
TTporpoTTQJv re Kal aTTorpoTTwv. [/cat] ovtoj 8'
VTroStatpovGiv ol Trepl Xpvonnrov Kal 'A/r^eS^/xov
Kal Trqvoova rov Tapcrea Kal ' AnoAXooajpov Kal
\ioyeviqv Kal 'AvrLTrarpov Kal Yloaeihtoviov 6
fxev ydp Ktrieu? TjTjvojv Kal 6 KXedvOrjs, ojs dv
apxatorepoL, d^eXearepov Trepl tCjv Trpayixdrojv
hieXafiov. ovtol Se OLelXov Kal rov XoyiKov Kal
rov (frvcriKov.

85 Trjv 8e TrpojT-qv 6pfjLi]v <f)acn to £,o)ov layeiv eirl
to T-qpelv eavTO, OLKetovarjs avTto ttjs (f>vGea>s oV

ap)(flSy KaOd (f)r]GLV 6 \pVGLTTTTOS eV TO) TTpOJTO)

Yiepl TeXojv, TrpGiTov oiKelov Xeyojv elvai TravTi
£,0)0) tt)v avTov crvcrracrw Kal tt)v TavTiqs ovvel-
otjglv ovTe yap dXXorpidjoai eiKos rjv at/To <avTto>
to L,o)ov, ovt€ TTOi-qoracrav avTo, p,r]T dAAorpicDcrat
pirjT OLKeLOjerat. aTroXeiTreTai toivvv Xeyeiv ov-
GTrjuafxevrjv avTo oiKeiayoai irpos eavTO- ovtoj yap
ra Te fiXd-TTTOVTa SttofleiTai Kal Ta otVeta TrpoGieTai.
*0 Se XeyovoL Tives, Trpos rjSovqv yiyveoQai ttjv
Trpa)T7]v opfJLTjv tois ^woi?, ifiev&os aTTO(j)aivOVGLV .

86 eTnyeuurjjjLa ydp <f>aGLV, el dpa eGTLV, t)oovt)v ehac
192

VII. 83-86. ZENO

particular thing, the other asks what it is called.
Thus much for their logic.

The ethical branch of philosophy they divide as
follows : (1) the topic of impulse ; (2) the topic of
things good and evil ; (3) that of the passions ; (4) that
of virtue ; (5) that of the end : (6) that of primary
value and of actions ; (7) that of duties or the
befitting ; and (8) of inducements to act or refrain
from acting. The foregoing is the subdivision
adopted by Chrysippus, Archedemus, Zeno of Tarsus,
Apollodorus, Diogenes, Antipater, and Posidonius,
and their disciples. Zeno of Citium and Cleanthes
treated the subject somewhat less elaborately, as
might be expected in an older generation. They,
however, did subdivide Logic and Physics as well as
Ethics.

An animal's first impulse, say the Stoics, is to self-
preservation, because nature from the outset endears
it to itself, as Chrysippus affirms in the first book of
his work On Ends : his words are, " The dearest
thing to every animal is its own constitution and its
consciousness thereof " ; for it was not likely that
nature should estrange the living thing from itself
or that she should leave the creature she has made
without either estrangement from or affection for
its own constitution. We are forced then to con-
clude that nature in constituting the animal made
it near and dear to itself ; for so it comes to repel
all that is injurious and give free access to all that
is serviceable or akin to it.

As for the assertion made by some people that
pleasure is the object to which the first impulse of
animals is directed, it is shown by the Stoics to be
false. For pleasure, if it is really felt, they declare

vol. u o 193

DIOGENES LAERTIUS

orav avrrj kolO' avrrjv rj <f>v<jis em^rryaaCTa ra
ivapjJLO^ovTa rfj ovoraoei aTroXdfirj' ov Tporrov d</>-
tAapiWrat ra £a>a /cat #aAAet ra <f>vrd. ovhiv re,
(f>a(jL } SltjAAol^v rj covens im twv (f)VTd)v /cat IttI
tojv ^ojojv, on x^P^S opixTjS /cat aladrjoeojs /cd/cetva

OLKOVOfJL€l Kal €</>' TjpLOJV TLVd (j>VTO€thoJS yLv€TCLl.

e/c irepiTTod he rrjs dppurjs tois £a>ot? imyevopLevrjg ,
fj Gvyxpoj\ieva TTopeverai npos rd ot/ceta, tovtols
jjiev to Kara <f>vouv tw Kara 1 ttjv 6pp,T)v 8tot/cetcr#at •
rov oe Xoyov rols XoyiKols Kara reXeiorlpav
TTpocnaolav SeSo/xeVou, to Kara, Xoyov £,rjv opQcos
ytveadai <tov>tol$ Kara. (f)vaiv TeyyiTT]s ydp ovtos
imy Iver at rrjs oppLTjs.

87 At077€p TTpOJTOS 6 ZjTjVOJV €V TO) Ucpl dvdpOJTTOV

ff)vo~eo)s reXos elire to opLoXoyovpuevojs rfj cfrvozi
^rjv, onep €Gtl /car' dp€T7]v l,rjv dyet yap irpos
ravTTjV rjpLas rj cfrvais. 6p,olojs ok /cat KAedvdrjs ev
rep Yiepl rjSovrjs /cat II o ere lSojvios /cat f E/cdVa>i> Iv
roZs Ilept reAcDv. rrdXiv V luov icrrl ro Kar
dperrjv t,r)v rep /caT* ipnTzipiav tojv (frvaei ovpi-
fiaivovrujv t,r)v, a>s (f>rjaL yLpvonnros iv too irpcoTOj
Ilept TeXow [JL€prj ydp elaiv at r/uerepat (jyvaeis tt)s

88 tov 6'Xov. hiorrep reAos" ytverat to aKoXovdojs ttj

(f)VG€L t,r)v, 07T6p ioTL /CaTCL T€ TTjV aVTOV /Cat /CaTCt

ttjv tojv oXooVy ovhev ivepyovvTas tov a7Tayop€V€iv

1 to /card codd. : corr. Arnim.
194

VII. 86-88. ZENO

to be a by-product, which never comes until nature
by itself has sought and found the means suitable
to the animal's existence or constitution ; it is an
aftermath comparable to the condition of animals
thriving and plants in full bloom. And nature, they
say, made no difference originally between plants
and animals, for she regulates the life of plants too,
in their case without impulse and sensation, just as
also certain processes go on of a vegetative kind in
us. But when in the case of animals impulse has
been superadded, whereby they are enabled to go
in quest of their proper aliment, for them, say the
Stoics, Nature's rule is to follow the direction of
impulse. But when reason by way of a more perfect
leadership has been bestowed on the beings we call
rational, for them life according to reason rightly
becomes the natural life. For reason supervenes to
shape impulse scientifically.

This is why Zeno was the first (in his treatise On
the Nature of Ma?i) to designate as the end " life
in agreement with nature " (or living agreeably to
nature), which is the same as a virtuous life, virtue
being the goal towards which nature guides us.
So too Cleanthes in his treatise On Pleasure, as
also Posidonius, and Hecato in his work On Ends.
Again, living virtuously is equivalent to living in
accordance with experience of the actual course of
nature, as Chrysippus says in the first book of his
De finibus ; for our individual natures are parts of
the nature of the whole universe. And this is why
the end may be defined as life in accordance with
nature, or, in other words, in accordance with our
own human nature as well as that of the universe,
a life in which we refrain from every action forbidden

195

DIOGENES LAERTIUS

eta>dev 6 vofjios 6 kolvos, ocTTTep eartv 6 opdos
XoyoSy Std rrdvrwv epxdp^evo? , 6 clvtos cuv rep Att,
KadrjyepLOVi rovrcp rrjs rd)v ovtcov hioiKrjveajs ovrc
elvai S' avro rodro rrjv rod euSat/xovos* dperrjv /cat
evpoiav fiiov, drav ndvra tt pdrriqr ai Kara rrjv
crufji(f}Cx}VLav rod Trap* eKacrrco Salpovos irpds rr)v
rod rwv oXojv SioiKrjrod fiovX-qcnv. 6 [.Lev ovv
A.Loyevqs reXos (j>r)crl piqrws ro evXoyiarelv ev rij
rwv Kara (f>vcriv eKXoyf). 'Ap^e'S^izo? Se ro
irdvra rd KadrjKOvra emreXovvra £,rjv.

89 OJcrtv Se \pvGL7T7Tog p,ev i£aKOV€i, r) olkoXovOojs
Set £,rjv, rrjv re koivt)v /cat ISlws rr)v dvdpwnivqv'
6 Se KXedvdrjs rrjv KOivrjv povrjv eVSe'^erat cf>vGiv,
fj OLKoXovdelv Set, ovKen Se /cat rrjv eVt piepovs.

Trjv r dperrjv Siddecnv elvai opioXoyovpLevrjv /cat
avrrjv St' avrrjv elvai alperrjv, ov Sta rtva cf)6fiov
rj e'Am'Sa rj n rwv e£wdev ev avrfj r elvai rrjv
evoatpiovLav, ar* ovurj fax?) TTeTTOirjjxevrj rrpds rrjv
opioXoyiav rravrds rod j3tou. otaarpecfreadai Se ro
XoyiKov t,wov> rrore. p.ev Sta ras rwv e^wdev rrpay-
pbaretdJv TTiOavorrjras, rrore. Se Sta. rrjv Karrjxrjcnv
rwv cruvovrwv eirel rj <f>vais d(j>oppids oihwaiv
aStaorrpo(/)ou9.

90 Wperrj S' r) ixev ns kowws rravrl reXelwois,
woirep avhpidvros' /cat rj ddewprjros, worrep
vyleia- /cat r) OewprjpiariKrj, ws <j>p6vrjcris . 4>rjal
yap 6 'E/cdVajv ev rw rrpwrw Yiepl dperwv eVtcrr^-
pioviKas puev elvai /cat dewprjpiariKag ras exovcra?
rrjv avorracnv Ik Oewprjpidrwv, ws cf>p6vrjcnv /cat
196

VII. 88-90. ZENO

by the law common to all things, that is to say, the
right reason which pervades all things, and is
identical with this Zeus, lord and ruler of all that is.
And this very thing constitutes the virtue of the
happy man and the smooth current of life, when
all actions promote the harmony of the spirit dwell-
ing in the individual man with the will of him who
orders the universe. Diogenes then expressly de-
clares the end to be to act with good reason in the
selection of what is natural. Archedemus says the
end is to live in the performance of all befitting
actions.

By the nature with which our life ought to be in
accord, Chrysippus understands both universal nature
and more particularly the nature of man, whereas
Cleanthes takes the nature of the universe alone as
that which should be followed, without adding the
nature of the individual.

And virtue, he holds, is a harmonious disposition,
choice-worthy for its own sake and not from hope or
fear or any external motive. Moreover, it is in virtue
that happiness consists ; for virtue is the state of
mind which tends to make the whole of life har-
monious. When a rational being is perverted, this
is due to the deceptiveness of external pursuits or
sometimes to the influence of associates. For the
starting-points of nature are never perverse.

Virtue, in the first place, is in one sense the
perfection of anything in general, say of a statue ;
again, it may be non-intellectual, like health, or
intellectual, like prudence. For Hecato says in his
first book On the Virtues that some are scientific and
based upon theory, namely, those which have a
structure of theoretical principles, such as prudence

197

DIOGENES LAERTIUS

8iKO.Loavvr)V' ddeojprjrovs Se ras Kara rrapeKracnv
Oeojpovpiivas rat? €K rwv deujprjpidrojv avv-
eor-qKviaiSy Kaddrrep vyleiav Kal Ivyyv. rfj yap
aa)(f)pocrvvr) reOecoprjfjLevr] vrrapyovor) uv[L^aivei
aKoXovdelv Kal TrapeKreiveod ai rrjv vyUiav, Ka6-
arrep rfj ipaXiSos oiKohopbia rrjv la\vv iiriyiveadai.

91 KaXovvrai S' dOew piqroi on /jltj e^oucji crvyKara-
dioeis, dXX iniy'ivovrai Kal rrepl (f>avXovs \yiy~
vovrai], oj? vyleia, dvopeia. reKpirjpiov Se rod
vnapKrrjv elvai rrjv dperrjv c^rjoiv 6 YlocreiSujvios
iv ra) 7Tpa)rcp rod 'HOlkov Xoyov ro yeveodai iv

TTpOKOTTTJ rOVS 7T€pl TiOJKpdrTjV Kal AlOyevrjV Kal

Avnodevrjv. elvai Se Kal rrjv KaKiav vnapKrrjv
oid ro dvriKeluOai rfj dperfj. SiSaKrrjv r elvai
avrrjv, Xeyoj Se rrjv dperrjv, Kal XpvcriTTTTOS iv rep
irpojr cp Hepl reXovs (f)~qol Kal YiXedvdrjs Kal Yloorei-
$o)vlos iv rols Hporp€7TrtKOiS Kal 'EtKarojv on
Se SiSaKrij icrri, SrjXov €K rod yivecrdai dyadovs
€K (f>avXa>v.

92 Uavainos piev ovv Suo (f>rjolv dperds, OeojprjriKrjv
Kal 7TpaKriKr\v dXXoi Se XoyiKrjv Kal cf>vcrtKr)v Kal
rjdiKrjv rerrapag Se ol rrepl HoaeiScoviov Kal
rrXeiovas ol rrepl KXedvdrjv Kal Xpvonnrov Kal

Avrirrarpov. 6 p,ev yap ' ArroXAocfrdvrjs fiiav
Xeyei, rrjv (^povqoiv.

Twv S' dperojv ra? p,ev irpcoraSy rag ok ravrais
vnoreraypieva? . rrpajras piev rdaSe, (frpovrjatv,
dvSpeiav, hiKaioovvqv , aajfipoovvrjv iv ei'Sei Se
rovrwv p.eyaXoipv^iav , iyKpdreiav , Kaprepiav, dyyi-
voiav, evfiovXiav Kal rrjv piev 4>povr)oiv elvai
imo'rrjpi'qv KaKtbv Kal dyadcov Kal ovherepojv , rrjv

° One of the older Stoics ; cf. Frag. Vet. Stole, i. 90.
198

VII. 90-92. ZENO

and justice ; others are non-intellectual, those
that are regarded as co-extensive and parallel
with the former, like health and strength. For
health is found to attend upon and be co-extensive
with the intellectual virtue of temperance, just as
strength is a result of the building of an arch. These
are called non-intellectual, because they do not
require the mind's assent ; they supervene and they
occur even in bad men : for instance, health, courage.
The proof, says Posidonius in the first book of his
treatise on Ethics, that virtue really exists is the
fact that Socrates, Diogenes, and Antisthenes and
their followers made moral progress. And for the
existence of vice as a fundamental fact the proof is
that it is the opposite of virtue. That it, virtue, can
be taught is laid down by Chrysippus in the first
book of his work On the End, by Cleanthes, by
Posidonius in his Protreptica, and by Hecato ; that
it can be taught is clear from the case of bad men
becoming good.

Panaetius, however, divides virtue into two kinds,
theoretical and practical ; others make a threefold
division of it into logical, physical, and ethical ;
while by the school of Posidonius four types are
recognized, and more than four by Cleanthes,
Chrysippus, Antipater, and their followers. Apollo-
phanes a for his part counts but one, namely, practical
wisdom.

Amongst the virtues some are primary, some are
subordinate to these. The following are the primary:
wisdom, courage, justice, temperance. Particular
virtues are magnanimity, continence, endurance,
presence of mind, good counsel. And wisdom they
define as the knowledge of things good and evil and

199

DIOGENES LAERTIUS

8' dvhpelav emarrjjirjv a>v alpereov /cat ti)v evXaprj-

93 reov /cat ovherepojv rrjv he hiKaiOGVViqv * * rrjv
he pLeyaXoipvx^-O-v emurrjjirjv rj e£tv vnepavoj
voiovcrav rcov Gvjx^aivovrojv kolvtj cf>avXa)v re /cat
OTrovhaiojv rrjv 8' kyKpareiav hidOecnv dwrrepfiarov
rwv /car' dpOov Xoyov rj e^iv drjrrrjrov rjhovcov.
rrjv he Kaprepiav emarrjjLrjv rj e^iv a>v ejxjxevereov
/cat fir] /cat ovherepatv. rrjv 8' dyx^otav e^iv
evperiKrjv rod KaOrjKovros e/c rod Trapaxprj/Jia- rrjv
8' evfiovXlav em(jrrj\xrjv rod OKorxeluQai rrola /cat
rro)s rrpdrrovres rrpd^ojxev uvpcf)ep6vrojs.

Wvd Xoyov be /cat rtov ko.kio)v rd? piev elvai
7Tpd>ras, rd? 8' vtto ravras' olov d<f)poavvrjv puev
/cat SetAtW /cat dSt/ctay /cat d/coAacrtav ev rat?
Trpojrais, aKpaaiav he /cat fipahvvoiav /cat /ca/co-
fiovXLav ev rat? vtto raura?. etvat 8' dyvota? ret?
/ca/ct'a?, wv at dperal emarrjjiai.

94 *Aya96v he /cotveu? puev ro <ov> rt 6<f>eXos, t'Stai?
8' rjroi ravrov rj oi>x erepov dxfreXeias. oOev avrrjv
re rrjv dperrjv /cat ro pierexov avrrjs dyadov rpt^tu?
ovrco Xeyeadai' olov ro <jie.v> dyadov dc/>' ov
ovjxftalvei <ojc/>eAeta#at, ro Se /ca#' o crvpipaiveO,
oj? rrjv 1 rtpa^iv rrjv Kar" dperrjv uc/>' ov he, a»? rov
OTTOvhalov rov jxerexovra rijs dperrjs.

"AXXajg 8' ovra>s t'Sta>? opl^ovrat ro dyadov,
" ro reXeiov Kara c()volv XoyiKov d>s Aoyt/cou."
roiovrov 8' elvai rrjv dperrjv, co? re /xere^ovra ra?

1 axrre Arn. : 77s to. coni. Reiske.

a It is obviously not courage which is here defined, but
apparently wisdom over again. Hence I have marked a
lacuna.
200

VII. 92-94. ZENO

of what is neither good nor evil ; courage a as know-
ledge of what we ought to choose, what we ought to
beware of, and what is indifferent ; justice . . . ;
magnanimity as the knowledge or habit of mind which
makes one superior to anything that happens, whether
good or evil equally ; continence as a disposition
never overcome in that which concerns right reason,
or a habit which no pleasures can get the better of;
endurance as a knowledge or habit which suggests
what we are to hold fast to, what not, and what is in-
different ; presence of mind as a habit prompt to find
out what is meet to be done at any moment ; good
counsel as knowledge by which we see what to
do and how to do it if we would consult our own
interests.

Similarly, of vices some are primary, others sub-
ordinate : e.g. folly, cowardice, injustice, profligacy
are accounted primary ; but incontinence, stupidity,
ill-advisedness subordinate. Further, they hold that
the vices are forms of ignorance of those things
whereof the corresponding virtues are the knowledge.

Good in general is that from which some ad-
vantage comes, and more particularly what is either
identical with or not distinct from benefit. Whence
it follows that virtue itself and whatever partakes of
virtue is called good in these three senses — viz. as
being (1) the source from which benefit results ; or
(2) that in respect of which benefit results, e.g. the
virtuous act ; or (3) that by the agency of which
benefit results, e.g. the good man who partakes in
virtue.

Another particular definition of good which they
give is " the natural perfection of a rational being
qua rational." To this answers virtue and, as being

£01

DIOGENES LAERTIUS

re rrpd^eis rds /car' dperrjv /cat rovs ajrovoaiovs
elvai' eTnyevvrjfiara Se rrjv re ^apav /cat rrjv

95 exx^pouvvrjv /cat rd TrapaTrXrjoia. woavrws 8e /cat
ra>v /ca/ctcov ro /xev etvat d<f>poGVvrjv, SeiXiav, a8t/ctav
/cat rd rraparrXrjoia' jxerexovra 8e /ca/ct'a? ras re
irpd^eis rds Kara /ca/ctav /cat rous <f>avXovs' ein-
yevvrjjxara Se tt]v re SvoOvjitav /cat r-^v Suo*-
<f)po<JVV7]v /cat to, o/xota.

*Ert rdV dyadcov rd jxkv elvai rrepl ifjvxrjv, to, 8*
e/crds", ra 8' oure 7rept xJjvxtjv ovr* e'/cros 1 . rd jitev
7T€pt ipvxTjv dperds /cat ras" /card ravras irpd^eis'
rd 8' e/cros" rd re oirovoaiav e^etv narpioa /cat
cr7rouSatov <$>iXov /cat -r^v toutwv evoaip,oviav rd
8' our' e/cros* ouVe 7rept ifivxty r ° a vrdv eavrcp

96 etvat orrouSatov /cat evSaljiova. dvdrraXiv ok /cat
rdV /ca/cdV rd \xkv rrepl *pvx~rjv elvai, rds /ca/cta?
/cat rd? /car' aura.? rr payees' rd 8' e/crds" to dcfrpova
rrarpiha e^etv /cat d(f>pova (f)iXov /cat r^v rovrojv
KaKohaifioviav rd 8' our' e/crd? ot>Ve 77-ept ijivxty
rd avrdv eavrcp elvai (f>avXov /cat /ca/coSatuova.

"Ert rd>v dyadcov rd jxkv elvai reAt/cd, rd 8e
rroirjriKa, rd 8e reAt/cd /cat TroirjriKa. rdv fikv
ovv (f)[Xov /cat rd? a7r' avrov yivojievas dxfreXelas
rroirjriKa elvau ay add' ddpcros Se /cat (jipovrjjxa /cat
eXevdepiav /cat repipiv /cat evcfapoavvrjv /cat dAuTTtai^
/cat rraaav rrjv /car' dperrjv irpdi^iv reAt/cd.

97 llot^Tt/cd Se /cat reAt/cd etvat dya#d era?
dpeTas > >. /ca#d /xev yap d7roreAo£>crt rrjv ev-
haifioviav, rroirjriKa ecrriv ayaBd' Kado Se gvjx-
rrXrjpovcriv avrrjv, ojcrre p>eprj avrrjs yiveoOai, reAt/cd.
ofjLoiajs Se /cat raw /ca/cdn> rd /Ltev etvat reAt/cd, rd
Se rroirjriKd, rd 8' djx(f>orepa)s e^ovra. rdv /zev
202

VII. 94-97. ZENO

partakers in virtue, virtuous acts and good men ; as
also its supervening accessories, joy and gladness
and the like. So with evils : either they are vices,
folly, cowardice, injustice, and the like; or things
which partake of vice, including vicious acts and
wicked persons as well as their accompaniments,
despair, moroseness, and the like.

Again, some goods are goods of the mind and
others external, while some are neither mental nor
external. The former include the virtues and virtu-
ous acts ; external goods are such as having a good
country or a good friend, and the prosperity of such.
Whereas to be good and happy oneself is of the class
of goods neither mental nor external. Similarly of
things evil some are mental evils, namely, vices and
vicious actions ; others are outward evils, as to have
a foolish country or a foolish friend and the unhappi-
ness of such ; other evils again are neither mental
nor outward, e.g. to be yourself bad and unhappy.

Again, goods are either of the nature of ends or
they are the means to these ends, or they are at
the same time end and means. A friend and the
advantages derived from him are means to good,
whereas confidence, high -spirit, liberty, delight,
gladness, freedom from pain, and every virtuous act
are of the nature of ends.

The virtues (they say) are goods of the nature at
once of ends and of means. On the one hand, in so
far as they cause happiness they are means, and
on the other hand, in so far as they make it complete,
and so are themselves part of it, they are ends.
Similarly of evils some are of the nature of ends
and some of means, while others are at once both
means and ends. Your enemy and the harm he

203

DIOGENES LAERTIUS

i)(9p6v /cat rds a7r' avrov yivop,£vas ftXdfias
TTOLTjTiKa etVar Kard7rXrj^LV Se /cat raneivor-qTa /cat
SouAetav /cat drepTriav /cat Svcrdv/JLLav /cat 7reot-
XvTriav /cat nacrav ttjv Kara /ca/ctW Trpa^cv reAt/cd"
dfjL(f)or€pajs S' 'iyovra <rds /ca/ctas">, eVet /ca#d yitev
aTroreAouat r^v /ca/coSat/xoytav, Troi-qriKa eart*
/ca#o Se avfjLTrArjpovGLV avTijv, ajcrre p>€pr] avrrjs
yuveodai, reAt/cd.

98 "ETt tow 77eet ipvx'qv dyaddjv rd fiev etcrtv e^ets 1 ,
rd Se SiadeaeL?, rd 8' ou#' e^ets" oure Sta^e'aets".
hiadeoeis p,€v at dperai, e^ets- Se rd eVtr^Seu/zaTa,
OL>Ve 8' e^ets* oure Sta^caets" at eWpyetat. koivcos
Se tcof dyaOdjv ^tt/cra /zeV eVrtv euTe/cvta /cat
evyrjpla, dirXovv 8' iorlv dyaddv eirtoTiqiiiq. /cat
det ^tey Trapovia at dperal, ovk del Se, otov ^aod,
TTepnraTrjois.

Ylav S' dya#dv crvpi^epov elvat /cat SeW /cat
AuatreAe? /cat ^p^at/xov /cat eu^p^crrov /cat /caAov

99 /cat oj^e'At/xov /cat alperdv /cat St/catov. ovfjufiepov
[lev otl (j)ip€L roiavra cLv avpLpaivovrajv dxfreXov-
fj.€0a' o€ov 8' ort awe'^et eV ot? XP 7 ?' AuatreAes" 8
ort Adet rd reAod/xeva et? aurd, djare r^y dvri-
KardXXa^Lv ttjv e/c 7-779 TrpaypLareias virepaipeiv rfj
wcfieXelq.' xP"h (JL P jOV ^' ° Tt XP e *- av ^x/^Aeta? ^ao-
ex^rai' evxp^crrov S' ort tt)i> xP e>Lav €7TaiV€Trjv dir-
eoyd£erar koXov 8' ort crvpL/jLerpa)? e^et Trod? tt)v
iavrov xpetav oj</>e'At/zov 8' ort rotouroV lunv
a>CTT€ (jj<f>eXelv alperdv 8' ort tolovtov Iutiv ware
evXoyojg avro aipeladai' St/catoy 8' ort vopLcp earl
ovixdxjovov /cat Koivajvias rroirfriKov .

204

VII. 97-99. ZKNO

does you are means ; consternation, abasement,
slavery, gloom, despair, excess of grief, and every
vicious action are of the nature of ends. Vices are
evils both as ends and as means, since in so far as
they cause misery they are means, but in so far as
they make it complete, so that they become part of
it, they are ends.

Of mental goods some are habits, others are dis-
positions, while others again are neither the one nor
the other. The virtues are dispositions, while accom-
plishments or avocations are matters of habit, and
activities as such or exercise of faculty neither the
one nor the other. And in general there are some
mixed goods : e.g. to be happy in one's children or
in one's old age. But knowledge is a pure good.
Again, some goods are permanent like the virtues,
others transitory like joy and walking-exercise.

All good (they say) is expedient, binding, profit-
able, useful, serviceable, beautiful, beneficial,
desirable, and just or right. It is expedient,
because it brings about things of such a kind that
by their occurrence we are benefited. It is binding,
because it causes unity where unity is needed ;
profitable, because it defrays what is expended on
it, so that the return yields a balance of benefit on
the transaction. It is useful, because it secures the
use of benefit ; it is serviceable, because the utility
it affords is worthy of all praise. It is beautiful,
because the good is proportionate to the use made
of it ; beneficial, because by its inherent nature it
benefits ; choiceworthy, because it is such that to
choose it is reasonable. It is also just or right, inas-
much as it is in harmony with law and tends to
draw men together.

205

DIOGENES LAERTIUS

100 KaAoV Se Xeyovot to TeXetov dyadov irapa to
TTavras aTreyetv tovs ent^-qTovptevovs dptdptovs vtto

TTjS (f)V<J€OJS Tj TO TcAeCUS" 0~VfAfJL€TpOV . €L$T) 8' etVOLL

tov kclAov Terrapa, St/catov, dvopelov, Koapttov,
£ttiott]ixovik6v' ev yap rotcrSe ra? /caAa? Trpd^ets
avvTeXelod at. ova Xoyov ok koI tov alaxpov elvat
et'Sry reVrapa, to t dotKOV /cat to SetAov /cat
aKoorptov /cat d<f>pov . Xeyeodat Se to kclXov ptova-
X&s ptev to eiratveTovs napexoptevov tovs exovTas
<rj> dyadov eiraivov d£tov eVepajs" Se to ev 7T€(j)v-

K€VOLl TTpOS TO t'StOV €pyOV dXXoQS Se TO eTTLKOG/JLOVV,

otclv Xeywptev ptovov tov crocf>6v dyadov /cat koXov
etvat.

101 Aeyovat Se \xovov to koXov dyadov elvat, Ka9d
(j>rjGLv 'E/cotojv ev ra> rptra) Ilept dyad tov /cat
Xpvo~L7T7TOS ev toIs Ilept tov koXov' elvai Se tovto
dpeTrjv /cat to pteTexov dpeTrjs, to eoTtv Xaov to
Tiav ayadov koXov elvat /cat to tcrohvvaptetv Tto
KaXto to dyadov, oirep 'taov eaTt tovtco. enet yap
eaTiv dyadov, KaXov eoTtv ecrrt Se koXov dyadov
dpa ecrrt. So/cet he rrdVra ra dyada tcra elvat /cat
TTav dyadov eV aKpov elvat atpeTov /cat /xtJt'
dveotv paqT eir'tTaatv eVtSe'xea^at. Ttov 8' ovtojv
<f>aat ra ptev dyada elvat. ra Se /ca/ca, ra 8' ouSe'repa.

102 ' Ay ad a \xev ovv to.s t dpera?, $povr\atv , St/cato-
Gvvrjv, dvopetav, aax^poovvrjv /cat ra AcH-Tra 1 /ca/ca
Se ra evavTta, dt^poavv^v , dotKtav /cat ra Aot7ra.
206

VII. 100-102. ZENO

The reason why they characterize the perfect good
as beautiful is that it has in full all the " factors "
required by nature or has perfect proportion. Of
the beautiful there are (say they) four species,
namely, what is just, courageous, orderly and wise ;
for it is under these forms that fair deeds are ac-
complished. Similarly there are four species of the
base or ugly, namely, what is unjust, cowardly,
disorderly, and unwise. By the beautiful is meant
properly and in an unique sense that good which
renders its possessors praiseworthy, or briefly, good
which is worthy of praise ; though in another sense it
signifies a good aptitude for one's proper function ;
while in yet another sense the beautiful is that which
lends new grace to anything, as when we say of the
wise man that he alone is good and beautiful.

And they say that only the morally beautiful is
good. So Hecato in his treatise On Goods, book iii.,
and Chrysippus in his work On the Morally Beautiful.
They hold, that is, that virtue and whatever partakes
of virtue consists in this : which is equivalent to
saying that all that is good is beautiful, or that the
term " good " has equal force with the term " beauti-
ful," which comes to the same thing. " Since a thing
is good, it is beautiful ; now it is beautiful, therefore
it is good." They hold that all goods are equal and
that all good is desirable in the highest degree and
admits of no lowering or heightening of intensity.
Of things that are, some, they say, are good, some
are evil, and some neither good nor evil (that is,
morally indifferent).

Goods comprise the virtues of prudence, justice,
courage, temperance, and the rest ; while the oppo-
sites of these are evils, namely, folly, injustice, and

207

DIOGENES LAERTIUS

ouSerepa he ocra {i7)T cocf>eXeZ p^re /3Aa77T€t, olov
t,oir], vyUta, rjhovq, KaXXos, term's", ttXovtos,
evhotjla, evyiveta' koli tcl tovtols ivavria, Savaros,
voaos, ttovos, alamos, dcrdeveLa, Trevla, dhotjla,
hvcryiveLa Kal tol tovtols TrapaTrXrjOLa, Kadd cfrrjOLv
'EkoVojv iv efihopLco Tlepl TeXovs Kal 'A77oAAo8ojpos'
iv Trj 'HdiKj} Kal Xpu o 177770?. (jltj yap eivat TavT
dyaOd, aAA' d8ia</>opa «rar' etSos" Trporjy/jLeva.

103 ojs" yap i'Siov deppLov to depp^aiveLV, ov to iftv)(eLv }
ovtco Kal dyadov to cbcpeXelv, ov to fiXaTTTeLV
ov fiaXXov 8' cocf>eXel t) fiXdiTTei 6 ttXovtos Kal r)
vyleia' ovk ap* dyadov ovTe ttXovtos ovd* vyieia.

€TL T€ <f>aaLVy CO €GTLV €V Kal KaKWS ^p^a^ai, TOVT*

ovk ecrTLv dyadov ttXovtco he Kal vyieia eoTtv ev
Kal KaKcos xPV G @ aL ' °v K ®-P* dyadov ttXovtos Kal
vyUia. Yiooeihtovios jxIvtol Kal Taurd cfirjcn tcov
dyadcov elvat. dXX ovhe ttjv rjhovrjv dyadov
cfraorcv 'E/cdrajv r iv tco ivaTco Tiepl dyadcov Kal
Xpucrt77770S" iv toIs Tlepl rjhovrjs' elvau yap Kal
aluxpds rjhovds, pLr/hev 8' aicr^poV elvai dyadov.

104 cocf>eXeZv hi iuTi KLvelv -r) lotx^lv fear' dpeTTjv,
pXdnTeiv he Ktvelv r/ lctx €LV /caTa KaKiav.

At^oj? he Xiyeodai dhtdcpopa' dna£ p,ev tcl [hryre
irpos evhaLjjLoviav \xyyre npos KaKohaLfiovlav ovv-
epyovvTa, o>s e^eL ttXovtos, ho£a, uyieia, tabus'
Kal tol ofioLa- eVSc^erat yap /cat ;\xopi? tovtcov ev-
haLfiovelv, ttjs ttol&s avTcov xprjaea)? evhaLfxovLKrjs
208

VII. 102-104. ZENO

the rest. Neutral (neither good nor evil, that is)
are all those things which neither benefit nor harm
a man : such as life, health, pleasure, beauty,
strength, wealth, fair fame and noble birth, and
their opposites, death, disease, pain, ugliness, weak-
ness, poverty, ignominy, low birth, and the like.
This Hecato affirms in his Define, book vii., and
also Apollodorus in his Ethics, and Chrysippus.
For, say they, such things (as life, health, and
pleasure) are not in themselves goods, but are
morally indifferent, though falling under the species
or subdivision " things preferred." For as the pro-
perty of hot is to warm, not to cool, so the property
of good is to benefit, not to injure ; but wealth and
health do no more benefit than injury, therefore
neither wealth nor health is good. Further, they
say that that is not good of which both good and
bad use can be made : but of wealth and health both
good and bad use can be made ; therefore wealth and
health are not goods. On the other hand, Posidonius
maintains that these things too are among goods.
Hecato in the ninth book of his treatise On Goods, and
Chrysippus in his work On Pleasure, deny that plea-
sure is a good either ; for some pleasures are dis-
graceful, and nothing disgraceful is good. To benefit
is to set in motion or sustain in accordance with
virtue ; whereas to harm is to set in motion or
sustain in accordance with vice.

The term " indifferent " has two meanings : in
the first it denotes the things which do not contribute
either to happiness or to misery, as wealth, fame,
health, strength, and the like ; for it is possible to
be happy without having these, although, if they are
used in a certain way, such use of them tends to

vol. ii p 209

DIOGENES LAERTIUS

ovorqs tj KaKohaifJLOviKrjs. aXXojs Se Ae'yercu
doid<j>opa rd p<rfi' op/JLrjs \i*~iJT dcfroppbrjs KivrfiKa,
cos* e^ei rd dprlas ^X €LV ^ 7TL r V ? K€(f)aXrjs rpt^a?
r) rrepirrds, rj eKreZvai rdv Sd/cruAov rj avcrrelXai,
raw rrporepojv doia<j)6pojv ovKed* ovroj Xeyofxevajv
opfjirjs yap £(jtlv eKelva Kal dcfroppirjs KivyyTiKa.

105 olo rd fjLev avrdv eVAe'yerai, <rd Se aTreK.Xiyerai>
rcov iripojv Itt'igt]^ zyovroiv rrpog atpecnv Kal
<$>vyyrv .

Tcuv doLa(f)6pa)v rd fiev XeyovGi rrpor]y\xeva, rd
Se dTTOTTporjy /AeVa* rrpo'qyp.iva puev rd eypvra dtjiav,
dTTOTrpo-qyfjLeva Se rd drra^iav eypvra. d^iav Se
rrrv p,iv riva Xeyovau ovjifiX-qaiv rrpos rdv 6fj,oXo-
yovpievov fiiov, rjris earl rrepl rrdv dyaSov rr)v Se
elvai p,ear)v rivd ovvapuv rj ^peiav avfjLfiaXAopLevrjv
Trpos rdv Kara cfrvcriv fiiov, opbotov elrrelv rjvrtva
rrpoo^eperai irp6s rdv Kara <f>vaiv fiiov ttXovtos
r) vyUta' rrjv S' elvai dtjiav dpLOifirjv SoKipuaorov,
rjv av 6 epLTreipos rdjv rrpaypLarojv rd^j], dpuoLov
elrrelv dpLelfieadaL rrvpovs rrpos rds avv rjuiovco 1
Kpidds.

106 Ylporjypieva pcev ovv elvai a Kal a^iav e^et, olov
enl jxev rCov ipvx^KOJV ev(f)vtav, re^vr^v, ^pOKorrrjv
Kal rd o/xota* eirl Se rtov ooj\LariKOiv ^anjv, vyieiav,
pojpLTjv, evetjiav, dpnor-qra, KaXXos <Kal rd rrapa-
rrXr\(jia>' irrl Se row eKrds itXovtov, oo£av, ev-

1 to.% i]fiio\iovs Arnim.

a " Indirectly " : more literally " contributing:, as inter-
mediary (/x(a-rju), to."

h With Arnini\ correction, wheat would exchange for \\
times the quantity of barley. The three meanings of d£t'a
210

VII. 104-106. ZENO

happiness or misery. In quite another sense those
things are said to be indifferent which are without
the power of stirring inclination or aversion ; e.g.
the fact that the number of hairs on one's head is
odd or even or whether you hold out your finger
straight or bent. But it was not in this sense that
the things mentioned above Mere termed indifferent,
they being quite capable of exciting inclination or
aversion. Hence of these latter some are taken by
preference, others are rejected, whereas indifference
in the other sense affords no ground for either
choosing or avoiding.

Of things indifferent, as they express it, some are
11 preferred," others " rejected." Such as have
value, they say, are " preferred," while such as have
negative, instead of positive, value are " rejected."
Value they define as, first, any contribution to
harmonious living, such as attaches to every good ;
secondly, some faculty or use which indirectly a con-
tributes to the life according to nature : which is as
much as to say " any assistance brought by wealth
or health towards living a natural life " ; thirdly,
value is the full equivalent of an appraiser, as fixed
by an expert acquainted with the facts — as when it is
said that wheat exchanges for so much barley with
a mule thrown in. 6

Thus things of the preferred class are those which
have positive value, e.g. amongst mental qualities,
natural ability, skill, moral improvement, and the
like ; among bodily qualities, life, health, strength,
good condition, soundness of organs, beauty, and so
forth ; and in the sphere of external things, wealth,

are also given, but in a different order, by Stobaeus, Eel. ii.
83. 10, who explains this as dfxoi^rjv rod doKL/xacrTod.

211

DIOGENES LAERTIUS

yeveiav /cat tol o/xota. avoir po7)yp,eva 8' eVt /xev
twv ipvxiKLOv ac^vtav, areyyiav /cat tol o/xota* eVt
Se Ttov acofiarLKQjv davarov, vocrov, aodzveiav,
Kaxegiav, TT-qpwcnv, ato^os* /cat tol o/xota- eVt Se
rcuv €ktos TT^viaVy aho^iav, hvuyiveiav /cat tol
7Tapair\r]aia' ovre Se Trpory^df] ovt aTTOTTpoi^diq
to. ovheripojs e^ovra.

107 "Ert row rtporyypiivixiv tol /xeV St' aura, TrporJKTOU,
tol Se St' eVepa, tol Se /cat St' aura, /cat St' eVepa.
St' auTa, /xeV €ixf>via, 7rpoKOTTrj /cat ret o/xota* St'
erepa Se ttXovtos, euyeVeta /cat ra o/xota* St' aura,
Se /cat St' eVepa Icrxys, evaiudrjala, apTioT-qs. St'

OLVTOL fJL€V, OTL /COTCt (f)VGLV eOTt* St' €T€pCL Se', OTt

7T€pL7TOL€L xpetas* ou/c dAtyas*. o/xota>s* 8' e;\;et /cat
to 0L7TO7rpor)yfjL€vov Kara tov €volvtIov Xoyov .

"Ert Se KadrJKov cf>amv etvat o Trpa^Oev evXoyov
[re] tercet aTTo\oyiu\xov , otov to d/coAou#ov eV ttj
£oj^, 6Vep /cat em Ta ^urct /cat £a)a StaTetVer
opacrdai yap Karri tovtojv KadrjKovra.

108 KaTOJVOfjLaadaL 8' ovtojs vtto irpojTov Tu-qvojvos
to KadrjKov, cltto tov Kara rivas rJK€iv rrjs rrpoa-
ovo/xao-ta? etA^/x/xeV^?. lvipyr\\xa 8' avTO etvat

a The reading irpax&ev is now accepted in place of trpoaxdlv.
" Duty," it should be noted, is a very inadequate rendering
of KadrjKov, which in the present passage applies to the proper
behaviour of plants and animals no less than to that of
human beings. Cf. Stob. Eel. ii. 85. 13 6 wpaxdev efiXoyov
awoXoyiav £x ei ; Sext. Emp. vii. 158.

6 The ordinary meaning of the verb Kadrjxeiv is well seen
in Hdt. vii. 22 6 yap "AOojs earl 5pos /xeya re tcai bvop.a.OTbv is
ddXaaaav KarqKov (" for Athos is a great and famous
mountain, reaching down to the sea"). The term seems to
have passed from this meaning to signify figuratively that
which extends to, affects, or is incumbent on us : as near
an approach, perhaps, to the idea of duty as can be expected
212

VII. 106-108. ZENO

fame, noble birth, and the like. To the class of
things " rejected " belong, of mental qualities, lack
of ability, want of skill, and the like ; among bodily
qualities, death, disease, weakness, being out of
condition, mutilation, ugliness, and the like ; in the
sphere of external things, poverty, ignominy, low
birth, and so forth. But again there are things
belonging to neither class ; such are not preferred,
neither are they rejected.

Again, of tilings preferred some are preferred for
their own sake, some for the sake of something else,
and others again both for their own sake and for the
sake of something else. To the first of these classes
belong natural ability, moral improvement, and the
like; to the second wealth, noble birth, and the like;
to the last strength, perfect faculties, soundness of
bodily organs. Things are preferred for their own sake
because they accord with nature ; not for their own
sake, but for the sake of something else, because they
secure not a few utilities. And similarly with the
class of things rejected under the contrary heads.

Furthermore, the term Duty is applied to that for
which, when done, a reasonable defence can be
adduced, e.g. harmony in the tenor of life's process,
which indeed pervades the growth of plants and
animals. For even in plants and animals, they hold,
you may discern fitness of behaviour.

Zeno was the first to use this term KaOiJKov of
conduct. Etymologically it is derived from Kara, rivas
■IJKeiv, i.e. reaching as far as, being up to, or incumbent
on so and so. 6 And it is an action in itself adapted

in any ancient system of Ethics, which regards human
conduct not as obedience to law, but as determination and
pursuit of good.

DIOGENES LAERTIUS

reus Kara cfrvcnv KaraaKevalg oiKelov. rajv yap

Kdd* 6pjJLT)V €V€pyOVfJL€VOJV TOL fl€V KaOrjKOVTa €IV0LL,

ra. Se irapa to KadrJKov, tol 8' ovre KadrjKovTa ovre
Trapa to KadrJKov.

KadrjKovra fjikv ovv elvai oaa \6yos alpel iroielv,
d)S e^et to yovels rt/x&V, dSeX(f)ovg, narplSa,
<jvp,7T€pi(f)€p€o6ai (j)iXoLs- 7rapd to KadrJKov Se, oaa
p,rj alpel Xoyos, ojg eyei ra rotaura, yovecov dpieXelv,
dSeX<f)ojv dcbpovTicrTelv, (f>lXois firj avvSiaTiOecrBai,

109 iraTpLSa virepopdv Kal tol TrapaTrArjata- ovt€ Se
KadrjKovTa ovTe irapa to KadrJKov, ova ovd* alpel

\6yOS 7TpOLTT€lV OVT OL7Tayop€V€L, OlOV Kap(f)OS dv -

eXeuOai, ypa<f>elov KpaTelv r) crrAeyyt'Sa Kal to. opioia

TOVTOLS.

Kat to, fj,ev elvai KaBiqKOVTa avev TTepiOTaaeodS ,
tol Se TTepiOTaTiKa. Kal avev \iev irepicrTacreoJS
TaSe, vycetas eTTLpLeXelaOai Kal alo6r)T7]picov Kal to.
ofJLOia' KaTa TrepiGTaoiv Se to TTiqpovv eavTov Kal

TTJV KTTJOLV SiappiTtTelv . avd X6yOV Se Kal TO)V

rrapa to KadrJKov. €tl tujv KaQi}KovTa)v tol p,ev
del KaOrjKei, tol Se ovk del. Kal del p,ev KadrjKei
to KaT dpeT7]v £,rjv, ovk del Se to epojTav Kal
dmoKpiveoQ ai Kal irepiiraTelv koX to op,oia. 6 8'

110 avTos Xoyos Kal eirl tojv irapa to KadrJKov. eoTi
Se Kal ev rots' /xeaots- Tt KaOrJKov, ojg to ireLQeoQai
tovs iralSas rot? Trat8aya>yots\

Oacrt Se tt\v \\svyr\v eivai OKTafxeprj' fJLeprj yap
214

VII. 108-110. ZEXO

to nature's arrangements. For of the act^ done at
the prompting of impulse some, they observe, are
fit and meet, others the reverse, while there is a
third class which is neither the one nor the
other.

Befitting acts are all those which reason prevails
with us to do : and this is the case with honouring
one's parents, brothers and country, and intercourse
with friends. Unbefitting, or contrary to duty, are
all acts that reason deprecates, e.g. to neglect one's
parents, to be indifferent to one's brothers, not to
agree with friends, to disregard the interests of
one's country, and so forth. Acts which fall under
neither of the foregoing classes are those which
reason neither urges us to do nor forbids, such as
picking up a twig, holding a style or a scraper, and
the like.

Again, some duties are incumbent unconditionally,
others in certain circumstances. Unconditional
duties are the following : to take proper care of
health and one's organs of sense, and things of
that sort. Duties imposed by circumstances are
such as maiming oneself and sacrifice of property.
And so likewise with acts which are violations of
duty. Another division is into duties which are
always incumbent and those which are not. To live
in accordance with virtue is always a duty, whereas
dialectic by question and answer or walking-exercise
and the like are not at all times incumbent. The
same may be said of the violations of duty. And in
things intermediate also there are duties ; as that
boys should obey the attendants who have charge
of them.

According to the Stoics there is an eight-fold

2 1 .">

DIOGENES LAERTIUS

avrrjs rd re irevre alo6r)Trjpia /cat to (fxjovrjTiKov
fjLopiov /cat to SiavorjTLKov, oirep iarlv ai>Tr) r)
oidvoia, /cat to yevvrjTiKov. e/c ok tojv ipevStov
€7nyLv€odai tt)v hiaGTpo(f>r)v e?rt tt)v Stdvotav, d</>'
^ 7roAAd TraQr) pXauTaveiv /cat d/caTacrracjias' atVta.
eart Se airro to irdBos /caTa Z^vawa 77 d'Aoyos" /cat
7rapd (f>VGLV ipvxfjs Kivqais r) opfir) rrXeovd^ovaa.

TcDv Se Tradojv to. avajTOTUj, Kadd (frrjcnv 'E/ca-
tojv iv to) SevTepcp He pi Tradojv /cat T^-qvajv iv tw
Ilept Tradcov, etvat yeVi] Terr apa, Xv7rr}v } <f>6fiov,
ill i-mdvpiiav, r)hovrjv. So/cet 8° auTot? rd Trd^
/cptcret? elvau, /ca#d ^crt Xpvcrnnros iv tw Ilept
Tradajv r\ tc yap (j)iXapyvpia VTroXrufjis eart rou
to dpyvpiov KaXov elvai, /cat 77 /ze#77. Sc /cat 77
d/coAaota ofioicos /cat Ta'AAa.

Kat t?)v /xev XvTT-qv etvat ovotoXtjv dXoyov elSr)
8' avTrjs eXeov, <j)66vov y ^ijXov, tjjXoTwniav , dxOos,
ivoxXrjGtv, dviav, oSvvrjv, avyxvacv. eXeov pukv
ovv elvac Xvnrjv ojs eV dva^icos KaKoiraOovvTi,
(f>66vov<$e Xvtttjv iif dXXoTpiois dyadols, ^rjXov Se
Xvnrjv hr\ to) dXXcp rrapeivai Sv olvtos €77t#up,et,
^nqXoTVTTiav he Xvtttjv iirl to> /cat dXXa) Trapelvai a
112 /cat avTos £X €L > dxOos Se Xvtti)v fiapvvovcrav,
evoxXrjOLV Xvnrjv OTevoxaipovaav /cat ovaxajpiav
7TapaoK€vdt,ovoav , dviav Xvtttjv e/c 8taAoyto*/xd;v
fievovcrav r) iTTLTeivofxivrjV, o'Siwtiv Xvnrjv Itt'ittovqv,
crvyx V(JLi; Xvttyjv dXoyov, airohcvaiovoav /cat /coj-
Auouoav Ta napovTa crvvopdv.
216

VII. 110-112. ZENO

division of the soul : the five senses, the faculty of
speech, the intellectual faculty, which is the mind
itself, and the generative faculty, being all parts
of the soul. Now from falsehood there results per-
version, which extends to the mind ; and from this
perversion arise many passions or emotions, which
are causes of instability. Passion, or emotion, is
defined by Zeno as an irrational and unnatural
movement in the soul, or again as impulse in excess.
The main, or most universal, emotions, according
to Hecato in his treatise On the Passions, book ii.,
and Zeno in his treatise with the same title, con-
stitute four great classes, grief, fear, desire or
craving, pleasure. They hold the emotions to be
judgements, as is stated by Chrysippus in his
treatise On the Passions : avarice being a supposition
that money is a good, while the case is similar with
drunkenness and profligacy and all the other
emotions.

And grief or pain they hold to be an irrational
mental contraction. Its species are pity, envy,
jealousy, rivalry, heaviness, annoyance, distress,
anguish, distraction. Pity is grief felt at un-
deserved suffering ; envy, grief at others' prosperity ;
jealousy, grief at the possession by another of
that which one desires for oneself; rivalry, pain
at the possession by another of what one has
oneself. Heaviness or vexation is grief which weighs
us down, annoyance that which coops us up and
straitens us for want of room, distress a pain brought
on by anxious thought that lasts and increases,
anguish painful grief, distraction irrational grief,
rasping and hindering us from viewing the situation
as a whole.

217

DIOGENES LAERTIUS

'0 8e cf)6fios earl TrpoaSoKta kclkov. el? 8e rdv
cf)6fiov dvdyerai Kal ravra, Selfia, okvos, alcrx vvr )>
eKnXrjtJLs, 96pvBos, dyojvla. Sei/za puev ovv icm
(f)68os Seos iyLiroiijJV , aluyyvr) 8e (frofios aSoftas",
okvos Se (f>6Bos fieXAovo-qs evepyelas , eKirXiq^Ls oe

113 4>6fios €K (fxxvracrias dovvqOovs TTpdyjxaros, 96pvf3os
Se (f)6fios fiera Karerrei^eoos cf)toi>rjs, dytovia Se
(f)6ftos dSrjXov TTpdyfjuaros.

f H 8' eTTiOv/JLLa eorlv dXoyos ope^i?, v<jS f\v
rdrrerai Kal ravra, orrdvis, puoros, (j>iXoveiKia,
dpyq, epojs, fifjvLg, dvpuos. eon 8' rj fiev arrdvis
lmQv[Lia n? iv arrorev^ei Kal olov Kexu>piop>evr\
€K rod TrpdypLaros, rerafievrj Se ScaKevfjs eV avro
Kal OTTco/JLevq- /xtcros" 8' eorlv imOvfJila n? rod
KaKtos elval rivi fiera TTpoKoirrjS rivog Kai irapa-
racrecos" fyiXoveiKia V eTTidvfila ris rrepl aipeoeojs'
opyrj 8' €7Tidv/Aia ripiojpias rod ooKovvro? rj&iKT)-
Kevai ov TrpoGiqKovrojs' epws Se eanv eTTidvpiia ng
ov)(l rrepl crrrovSalovs' eon yap eTTtfioXr] (f)iXoTTOiias

114 hid KaXXos epL<f)aiv6fievov. fjurjvLg Se eanv dpyrf rt?
7T€7raXaLOJ[JL€vr] Kal entKoros, €7TtriqpiqriKri Se, oirep
e\i<^alverai Sta ratvhe'

el rrep yap re )(oXov ye Kal avrrjfxap Karanei/jj] ,
dXXd re Kal \xeroTTiodev eyei Korov, 6(f>pa reXeacrr).

6 Se dvfios ear iv dpyr] apxopievr).

'WSovr) he eonv dXoyog eirapois e</>' alpera)
SoKodvri virdpyeiv , u</>' r/v rdrrerai K-qXrjGtg,
eTTixa-LpeKaKia, repots, Siaxvocs. K-qXiqats p>ev ovv
ear iv r/Sovr) 8t' ojrajv KaraKiqXovoa- eVi^at^e/m/a'a
Se -qhovrj eV dXXor plots KaKols' repipis Se, olov

a II. i. 81, 82.
318

VII. 112-114. ZEXO

Fear is an expectation of evil. Under fear are
ranged the following emotions : terror, nervous shrink-
ing, shame, consternation, panic, mental agony.
Terror is a fear which produces fright ; shame is fear
of disgrace ; nervous shrinking is a fear that one will
have to act ; consternation is fear due to a presenta-
tion of some unusual occurrence ; panic is fear
with pressure exercised by sound ; mental agony is
fear felt when some issue is still in suspense.

Desire or craving is irrational appetency, and
under it are ranged the following states : want,
hatred, contentiousness, anger, love, wrath, resent-
ment. Want, then, is a craving when it is baulked
and, as it were, cut off from its object, but kept at
full stretch and attracted towards it in vain. Hatred
is a growing and lasting desire or craving that it
should go ill with somebody. Contentiousness is a
craving or desire connected with partisanship ; anger
a craving or desire to punish one who is thought to
have done you an undeserved injury. The passion
of love is a craving from which good men are free ;
for it is an effort to win affection due to the visible
presence of beauty. Wrath is anger which has long
rankled and has become malicious, waiting for its
opportunity, as is illustrated by the lines a :

Even though for the one day he swallow his anger, yet
doth he still keep his displeasure thereafter in his heart,
till he accomplish it.

Resentment is anger in an early stage.

Pleasure is an irrational elation at the accruing of
what seems to be choiceworthy ; and under it are
ranged ravishment, malevolent joy, delight, trans-
port. Ravishment is pleasure which charms the ear.
Malevolent joy is pleasure at another's ills. Delight

219

DIOGENES LAERTIUS

rpiijjis, TTpoTpoTnj Tig i/jvx~rjs eVt to dveifievov hid-
Xvcjls S' avaXvGLS dperrjg.
H5 'Clg Q e Xeyeral riva enl rod od>p,aros dpptooTJ]-
pLOLTa, olov rrohdypa Kal dpOptTihes, ovtoj Karri rijs
i/tvxrjs tfiiXoho£ia /cat <f)iXiqhovia Kal rd TrapaTrX-qoia.
to yap appojo-T-qpid ion v6ot]\xa /xer' dodevelas,
to he voorqfia oitjois ocbohpa hoKovvTOS alpeTOV.
Kal ojs errl tov crctj/xaros" evep.TTTtoolai Tives XeyovTai,
olov KaTappovs Kal hidppoia, ovtoj /cam ttjs fax^S
eloiv evKaTatfiopiai, olov <f>dovepia } eXerjfjLoovvr],
epiheg Kal ret TTapairX^oria.

116 EtVat he /cat evTraOeias (f>aol Tpels, x a P^ v >
evXdfieiav, J3ovXt]olv. Kal tt)v p,ev x a pdv evavTiav
[<^acrtv] etvat tjj r)hovfj, ovoav evXoyov errapoLV
ttjv 8' evXdfieiav toj tpofitp, ovoav evXoyov €kkXlctlv.
cf)ofir)driO€0~6aL fiev yap tov ootf)6v ovhapccos, evXafir]-
drjueodat he. ttj S' erridvpiia evavTiav cf>aolv el-
vai ttjv fiovX-qoiv, ovoav evXoyov ope^iv. KaOdrrep
ovv vtto rd TTpdjTa TrdOrj 7tl7tt€L Tivd, tov avTOV
TpoiTOV /cat vtto ras* TrptoTas eviradeias' Kal VTTO
p,ev tyjv fiovXrjcriv evvoiav y evfieveiav, doTraofiov ,
dydir-qoLV vtto he ttjv evXdfieiav alhtb, dyveiav
vtto he ttjv x a pdv Tepiptv, evtj)poovvr]v, evdvpucav.

117 Oaat he Kal aTradrj elvai tov ootfrov, hid to
dvepLTTTOJTOV elvai' elvai he Kal dXXov aTradrj tov
SavXov, ev 'loco Xeyofievov tco OKXrjpco Kal arey/cra).
220

VII. 114-117. ZttNO

is the mind's propulsion to weakness, its name
in Greek (jkpxf/ts) being akin to rpeipis or turning.
To be in transports of delight is the melting away of
virtue.

And as there are said to be certain infirmities in
the body, as for instance gout and arthritic dis-
orders, so too there is in the soul love of fame,
love of pleasure, and the like. By infirmity is meant
disease accompanied by weakness ; and by disease
is meant a fond imagining of something that seems
desirable. And as in the body there are tendencies
to certain maladies such as colds and diarrhoea, so it
is with the soul, there are tendencies like enviousness,
pitifulness, quarrelsomeness, and the like.

Also they say that there are three emotional states
which are good, namely, joy, caution, and wishing.
Joy, the counterpart of pleasure, is rational elation ;
caution, the counterpart of fear, rational avoidance ;
for though the wise man will never feel fear, he will
yet use caution. And they make wishing the
counterpart of desire (or craving), inasmuch as it is
rational appetency. And accordingly, as under the
primary passions are classed certain others sub-
ordinate to them, so too is it with the primary
eupathies or good emotional states. Thus under
wishing they bring well-wishing or benevolence,
friendliness, respect, affection ; under caution, re-
verence and modesty ; under joy, delight, mirth,
cheerfulness.

Now they say that the wise man is passionless,
because he is not prone to fall into such infirmity.
But they add that in another sense the term apathy
is applied to the bad man, when, that is, it means
that he is callous and relentless. Further, the wise

221

DIOGENES LAERTIUS

drv(f)6v t elvai tov ao<f)6v laajs yap e\eiv irpos
re to evSo^ov /cat to d$o£ov. elvai Se /cat aAAov
a.Tvd>ov, Kara tov eiKalov reray/xeVov, 6s ecrrt
(fravAos. /cat avoT-qpovs Se' (f)auiv elvai ndvTas

TOVS GTTOvhaiOVS, TO) p>~f)T aVTOVS 77/90? TjSoVTjV

opuXelv p,rjT€ Trap' dXXajv to, irpos tjSovtjv npoor-
Se'^eo-^at. /cat dXXov Se elvai avuTT\pov , Trapa-
TrXrjulixJS Xeyopievov tw avcrTrjpa) o'ivoj, to rrpos fiev
(f)apjjLaK07Todav xptovTai, Trpos Se npoTrocriv ov

TT&VV.

118 'A/Ct/^S^AoUS" TOVS CTTTOvhaiOVS (f)vXaKTLKOVS T

elvai tov eVt to fieXTiov olvtovs TrapiGTavai, Sid
napacrKevrjs tt}s Ta cf>avXa fxev dnoKpvTTTovar)s ,
ra S' vndpxovTa dyaOd cf>aiveodai iroiovarjs.
aTrXdcTTOvs re - 7repirjpr)Kevai yap ev ttj <f>a)vfj to
77-Aacr/u.a /cat toj ei'Set. dnpayfiovas r elvai-
eKKXivetv yap to rrpaTTeiv tl napa to KaOr}/<ov.
/cat oiv aid -qoeadai p,ev , ov fjiedvadrjoreadai Se'. ert
S' ovbe piavqaecrdai' it pouTrecrelud ai pievToi iroTe
avToj (fyavTaauas dXXoKOTOVs Sta /xeAay^oAtav 77
X-qp-qoLV, ov /caret tov tojv aipeTtbv Xoyov, dXXa
rrapd fivaiv. ovhe pur]v Xvir-qOrjuecrO ai tov goc^ov,
Sta to ttjv Xvtttjv dXoyov elvai crvorToXrjv ttjs
tpv-xfjs, ojs *AfjroXX6Bwp6s (f>r]onv ev ttj 'H^t/cify.

119 Qeiovs t elvai- eyeiv yap ev eavTols olovel deov.
tov S' <f)avXov ddeov. Slttov Se elvai tov ddeov,
tov r evavTtcos toj deioj Xeyopievov /cat tov e£ov-
OevrjTLKOv tov deiov onep ovk elvai nepl ndvTa

222

VII. 117-119. ZENO

man is said to be free from vanity ; for he is in-
different to good or evil report. However, he is not
alone in this, there being another who is also free
from vanity, he who is ranged among the rash, and
that is the bad man. Again, they tell us that all
good men are austere or harsh, because they neither
have dealings with pleasure themselves nor tolerate
those who have. The term harsh is applied, however,
to others as well, and in much the same sense as a
wine is said to be harsh when it is employed medi-
cinally and not for drinking at all.

Again, the good are genuinely in earnest and
vigilant for their own improvement, using a manner
of life which banishes evil out of sight and makes
what good there is in things appear. At the same
time they are free from pretence ; for they have
stripped off all pretence or " make-up " whether
in voice or in look. Free too are they from all
business cares, declining to do anything which con-
flicts with duty. They will take wine, but not get
drunk. Nay more, they will not be liable to mad-
ness either ; not but what there will at times occur to
the good man strange impressions due to melancholy
or delirium, ideas not determined by the principle
of what is choiceworthy but contrary to nature.
Nor indeed will the wise man ever feel grief ; seeing
that grief is irrational contraction of the soul, as
Apollodorus says in his Ethics.

They are also, it is declared, godlike ; for they
have a something divine within them ; whereas the
bad man is godless. And yet of this word — godless
or ungodly — there are two senses, one in which it is
the opposite of the term " godly," the other denoting
the man who ignores the divine altogether : in this

223

DIOGENES LAERTIUS

chavXov. deouefiels re rovs UTTOvhaiovs' epureipovs
yap eivai rcov Trepl Oeovs vopLtpLcov elvai re rrjv
evoefieiav em(JT7)p<r\v decov deparreias. dXXa p,r)v
/cat dvaeiv avrovs Beols dyvovs 6* virdpyeiv e/c-
veveiv yap tol irepl Oeovs a\xaprr\\xara. /cat rovs
deovs ayaodai avrovs " ocrlovs re yap elvai /cat
St/catou? Trpos to Oelov. piovovs #' lepeas rovs
aocfiovs' €7r€crK€(f)9aL yap Trepl dvoicov, ISpvaecov, Ka6-
ap/jLtov, /cat tojv clAAojv rcov rrpos deovs oiKeicov.

120 Ao/cet §' avrots /cat yoveas oefteodai /cat aSeA-
cfrovs ev oevrepa. \xolpa puerd deovs. (f>acrl 8e /cat
rrjv TTpos tol reKva <f)iXooropylav (J>vulkj)v elvai
avrols /cat ev <f>avXois p.rj etvai.. dpeoKei r avrots
lua -qyetodat tol dpiaprijpLara, Kadd cfyqcri Xpucrt777ros
ev rep rerdprcp rcov 'H#t/ca>y ^rjrrjpLdrcov /cat Hep-
oalos /cat Zi-qvcov. et ydp dXrjdes dXrjdovs piaXXov
ovk eoriv, ovhe ifrevSos iftevSovs' ovrcos ouS' drrdrrj
andr-qs, ouS' a/xaprryua dpLaprrjfiaros. /cat yap
6 eKarov crraolovs direyujv Kavcoftov /cat 6 eva
e7Tio"qs ovk elalv ev Kavtofta)- ovrco /cat 6 jrXeov /cat
6 eXarrov dpLaprdvcov erriarjs ovk elalv ev rep

121 Karopdovv. 'HpaKXeiorjs fJLevrou 6 Taporevs, 'Avri-
rrdrpov rod Tapaecos yvcoptpLos, /cat ' A07]v68copos
dviod <f>acn rd dpLapr-qixara.

YloXtrevaeodai (f>aoi rov ootf>ov dv pi-q n kojXvt),
cos <f>r}cn yLpvoiTnros ev TTpcorco Ylepl fiicov /cat
yap KaKiav ec\>ei;eiv /cat cV dperrjv 7rapopp,r}aeiv.
224

VII. 119-121. ZENO

latter sense, as they note, the term does not apply
to every bad man. The good, it is added, are also
worshippers of God ; for they have acquaintance
with the rites of the gods, and piety is the knowledge
of how to serve the gods. Further, they will sacrifice
to the gods and they keep themselves pure ; for they
avoid all acts that are offences against the gods, and
the gods think highly of them : for they are holy
and just in what concerns the gods. The wise too are
the only priests ; for they have made sacrifices their
study, as also the building of temples, purifications,
and all the other matters appertaining to the gods.

The Stoics approve also of honouring parents and
brothers in the second place next after the gods.
They further maintain that parental affection for
children is natural to the good, but not to the bad.
It is one of their tenets that sins are all equal : so
Chrysippus in the fourth book of his Ethical Questions,
as well as Persaeus and Zeno. For if one truth
is not more true than another, neither is one false-
hood more false than another, and in the same way one
deceit is not more so than another, nor sin than sin.
For he who is a hundred furlongs from Canopus and
he who is only one furlong away are equally not
in Canopus, and so too he who commits the greater
sin and he who commits the less are equally not
in the path of right conduct. But Heraclides of
Tarsus, who was the disciple of Antipater of Tarsus,
and Athenodorus both assert that sins are not equal.

Again, the Stoics say that the wise man will take
part in politics, if nothing hinders him — so, for
instance, Chrysippus in the first book of his work On
Various Types of Life — since thus he will restrain
vice and promote virtue. Also (they maintain) he

VOL. II q 225

DIOGENES LAERTIUS

/cat yapnjoeiv, wg 6 Zrjvojv fi-qaiv iv FIoAtreia,
/cat TraihoTTonqaeoO at. ert re /jltj ho^doeiv rov
ao<f)6vy rovrecrri ifjevhei [jltj crvyKaradrjcreadai
pnqhevi. Kvvielv r avrov elvai yap rov kv-
viorfxov orvvro/Jiov eV aper-qv ohov, cj? 'AttoAAo-
hojpos iv rfj ^YiOiKTj. yevoeodai re /cat avdptoTTi-
vcov oapKibv Kara irepiGraoiv . piovov r iXevOepov,
rovs he cfravXovs hovXovs' elvai yap rrjv iXevdepiav
i^ovoiav avroirpaylas, rrjv he hovXeiav orep-qaiv

122 avroirpayias. elvai he /cat aXArjv hovXeiav rrjv
iv VTrordtjei /cat rplr-qv rr\v iv Krijcrei re /cat viro-
rd£ei, fj dvririOerai rj heoiroreia, cf>avXrj ovaa
/cat avr-q. ov \xovov o° iXevOepovs elvai rovs
oo(j)ovs, aXXd /cat fiaoiXeas, rrjs /3aatAeta? ovcnqs
dpx?js avvnevOvvov , rjris rrept puovovs dv rov?
oo(f>ovs crvarair), Kadd fy-qai Xpucrt 7777-0? iv rco
lie pi rod Kvplojs KexprjcrOai Tj-qvajva roZs ovopaoiv
iyvujKevai yap (jrqcri helv rov dpxovra nepl dyadcvv
/cat KaKow, prjheva he ra>v (f>avXa>v irriaraodai
ravra. o/zotoj? he /cat apx^Kovs St/caort/cous" re
/cat prjropLKOVS jaovovs elvai, rojv he (jyavXojv
ovheva. ert /cat dvafJLaprijrovs , roj direpiTrrajrovs

123 elvai dfiaprrjpLarL. dfiXafiels r elvai' ov yap
a'AAous - fiXdrrreiv ovd* avrovs. iXer)p,ovds re p,rj
elvai crvyyvojfjL-qv r eyeiv paqhevi- purj yap -napievai
ra? e'/c rov vojjlov iirifiaXXovoas /coAaaet?, eVet
ro y' et/cetv /cat 6 eXeos avrr\ #' -q iirie'iKeia ovhe-
veid ion ^vyfis 777)09 /coAdVet? 7Tpocr7TOiovpLevr)s
Xprjarorrjra' /^S' oieodai o/cAr^orepa? aura?
elvai. ert re rov oo<f>6v ovhev Oavpid^eiv rdv

226

VII. 121-123. ZENO

will marry, as Zeno says in his Republic, and beget

children. Moreover, they say that the wise man
will never form mere opinions, that is to say. lie will
never give assent to anything that is false ; that he
will also play the Cynic, Cynicism being a short cut
to virtue, as Apollodorus calls it in his Ethics ; that
he will even turn cannibal under stress of circum-
stances. They declare that he alone is free and bad
men are slaves, freedom being power of independent
action, whereas slavery is privation of the same :
though indeed there is also a second form of slavery
consisting in subordination, and a third which implies
possession of the slave as well as his subordination ;
the correlative of such servitude being lordship ; and
this too is evil. Moreover, according to them not
onlv are the wise free, they are also kings ; kingship
being irresponsible rule, which none but the wise
can maintain: so Chrysippus in his treatise vindicating
Zeno's use of terminology. For he holds that know-
ledge of good and evil is a necessary attribute of
the ruler, and that no bad man is acquainted with
this science. Similarly the wise and good alone are fit
to be magistrates, judges, or orators*, whereas among
the bad there is not one so qualified. Further-
more, the wise are infallible, not being liable to
error. They are also without offence ; for they do
no hurt to others or to themselves. At the same
time they are not pitiful and make no allowance
for anyone ; they never relax the penalties fixed
by the laws, since indulgence and pity and even
equitable consideration are marks of a weak mind,
which affects kindness in place of chastizing. Nor
do they deem punishments too severe. Again, they
say that the wise man never wonders at any of the

227

DIOGENES LAERTIUS

hoKovvrojv 7rapao6t;tov , olov XapoWta /cat afJLTToj-
noas /cat TTTjyas depLLtov vodrojv /cat 7rvpos ava-
cf>vGrjfJLara. dXXd lltjv ouS' ev iprjLiiq, </>acrt,
fiiojoerai 6 crTrouSatos" /cotj/ajvt/cos' yap cfcvoei /cat

TTpaKTlKOS. TT)V fJL€VTOL O.GKr\GlV 6.7700€^€Tai V7T€p
TTjS TOV OOJfJLaTOS VTTOLLOvfjs.

124 Eu^erat re, cf>acjiv } o crotj)6s, alrovfievos ra
dyaOd rrapd rcov Becov, kolOol cprjcn Yloaeioujvios
ev rco rrpojrtp Yiepl Kad-qKovrcov /cat 'E/caTa>v ev
rpirco Yiepl Trapaootjcov. Xeyovoi Se /cat tt]v
cjaXlav ev Liovois rot? crTTOuSaiot? elvai, Std r^v
opLOLor-qra' (f)acrl 8* avrrjv KOivcovlav nvd elvai
rcov Kara rov fiiov, y^pco\xevcov tjjjloju rots cftiXoiS
cos eavrols. St' avrov 9* alperov rov cf>iXov oltto-
chaivovrai /cat ttjv 7roXvcf>iXiav dyadov. ev re rols
<f>avAoLS fir) elvai cfuXLav pbr/Sevi re rcov cpavXcov
cf>lXov elvai. irdvras re rovs dcbpovas fxaiveadai-
ov yap (bpovlpiovs elvai, dXXd Kara rrjv Zarjv rfj
d<f>poGvvr) iiaviav Trdvra rrpdrreiv.

125 Yldvra r ev rroietv rov cro(f)6v, cog /cat Trdvra
(fyaLiev ra avXr/piara ev avXelv rov *\o\xr\viav . /cat
rcov cro(f)djv Se Trdvra elvac heocoKevai yap avrols
TravreXrj e^ovuiav rov vollov. rcov Se cf>avXcov
etvat rt^a Xeyerai, ov rpo-nov koX rcov doi«cov,
dXXujs j-iev rfjs noXecos, aXXcos oe rcov ^pcop^evtov
<f>aLiev.

Ta? 8' dperd? Xeyovoiv dvraKoXovdetv dAA^Aats"
/cat rov fiiav eypvra Trdcrag e\etv elvai yap avrcov

a Regarded as passages down to the underworld ; cf.
Virg. Am* vi. 240 seq., 299.
228

VII. 123-125. /I. NO

things which appear extraordinary, such as Charon's

mephitic cavern-.' 7 ebbings of the tide, hot springs
or fiery eruptions. Nor yet, they go on to say. will
the wise man live in solitude ; for he is naturally
made for society and action. He will, however,
submit to training to augment his powers of bodily
endurance.

And the wise man, they say, will offer prayers,
and ask for good things from the gods : so Posidonius
in the first book of his treatise On Duties, and Hecato
in his third book On Paradoxes. Friendship, they
declare, exists only between the wise and good, by
reason of their likeness to one another. And by
friendship they mean a common use of all that has
to do with life, wherein we treat our friends as we
should ourselves. They argue that a friend is worth
having for his own sake and that it is a good thing
to have many friends. But among the bad there is,
they hold, no such thing as friendship, and thus no
bad man has a friend. Another of their tenets is
that the unwise are all mad, inasmuch as they are not
wise but do what they do from that madness which
is the equivalent of their folly.

Furthermore, the wise man does all things well,
just as we say that Ismenias plays all airs on the
flute well. Also everything belongs to the wise.
For the law, they say, has conferred upon them a
perfect right to all things. It is true that certain
things are said to belong to the bad, just as what
lias been dishonestly acquired may be said, in one
sense, to belong to the state, in another sense to
those who are enjoving it.

They hold that the virtues involve one another,
and that the possessor of one is the possessor of all,

l 2 L 2<)

DIOGENES LAERTIUS

rd Oewpijpiara Kouvd, Kaddirep \pvai7nros iv rep
Trpcorcp Hz pi dpercov (frrjcnv, ' AnoXXoSajpos Se iv
rfj Qvglktj Kara rrjv dpyaiav, 'FtKarwv Se iv rep

126 rpircp Yiepl dperwv. rdv yap evdperov decop-qriKov
r elvai Kal TTpaKTiKov tujv Troi-qreatv . ra Se
7TOL7]rea Kal alperea iorl Kal V7Top,ev7]rea Kal
ifjLfievrjria Kal aTrovepaqrea, ojur el ra p,ev alpert-

KCOS TTOiel, TCL 8' V7TOpL€V7]TLKaJS , TCL 8' a7TOV€fJLrj-

tlko)s } rd 8' ifjLp.evrjTLKOJS, cfrpovLpios T icrrl Kal
dvSpelos Kal SiKaios Kal croj^pojv. KefiaXaiovcrdal

6* €KaOT"qV TO)V dp€T(x)V 7T€pL TL ISiOV K€(f)dXaLOV,

olov rrjv dvSpeiav irepl rd V7rop,evr]rea } rrjv (frpovrjaiv
77e/3t ra TToaqria Kal p,r) Kal ovSerepa' 6fxoia>$ re
Kal ras dXAas rrepl rd oiKela rpeireadai. enovrac
Se rfj p,ev <f>povTJG€L evfiovXia Kal crvvecris, rfj Se
aoj(f)poavvr] evra^la koI Kocrpuorrjs, rfj Se St-
Kaioavvrj looriqg Kal evyvajpuoavvrj, rfj Se dvSpeia
aTrapaXXa^ia Kal evrovia.

127 WpeaKei 8' avrolg fxrjSev puera^v elvai dperfjs
Kal KaKias, rdv XlepiirarrjriKtov pieratjv dperfjs
Kal KaKias elvai Xeyovrajv rrjv TrpoKOTrrjV a>s
yap Selv (j>aaiv rj opdov elvai £vXov r) crrpefiXov,
ovtojs rj SiKaiov rj dSiKov, ovre Se SiKaiorepov ovr
dSiKcorepov, Kal iirl ra>v dXXatv o/xotcu?. xal p.r]v
rrjv dperf/v \pvonnros piev aTTO$Xr\rr\v , KXedvdrjg
Se dvarrofiXrjrov 6 \iev a7TofSXr]n)v Sid fiedrjv Kal
230

VII. 12.3-127. ZENO

inasmuch as they have common principles, as
Chiysippus says in the first book of his work On
Virtues, Apollodorus in his Physics according to the Early
School, and Hecato in the third book of his treatise
On Virtues. For if a man be possessed of virtue, he
is at once able to discover and to put into practice
what he ought to do. Now such rules of conduct
comprise rules for choosing, enduring, staying, and
distributing ; so that if a man does some things by
intelligent choice, some things with fortitude, some
things bv way of just distribution, and some steadily.
he is at once wise, courageous, just, and temperate.
And each of the virtues has a particular subject with
which it deals, as, for instance, courage is concerned
with things that must be endured, practical wisdom
with acts to be done, acts from which one must
abstain, and those which fall under neither head.
Similarly each of the other virtues is concerned with
its own proper sphere. To wisdom are subordinate
good counsel and understanding ; to temperance,
good discipline and orderliness ; to justice, equality
and fair-mindedness ; to courage, constancy and
vigour.

It is a tenet of theirs that between virtue and vice
there is nothing intermediate, whereas according to
the Peripatetics there is, namely, the state of moral
improvement. For, say the Stoics, just as a stick
must be either straight or crooked, so a man must
be either just or unjust. Nor again are there degrees
of justice and injustice ; and the same rule applies
to the other virtues. Further, while Chrysippus
holds that virtue can be lost, Cleanthes maintains
that it cannot. According to the former it may be
lost in consequence of drunkenness or melancholy :

231

DIOGENES LAERTIUS

(jLzXayxoXlav , 6 8' dvaTrofiXiijTov hid fiefiaiovs
KaraXrjifjeis' Kal avTr\v hi <avrr)v> alperrjv elvai.
aicrxwo/jieda yovv €c/>' ols kolkcos Trpdrropiev, ojs
dv fiovov to kciAov elhores dyadov. avrdpKiq r
elvai avrrjv irpos evhaipioviav, KaBd <j>r)Gi ZjTjvow

Kal XpUCTt 77770? €V TO) 7Tpd)TOJ Tlepl dpeTOJV KoX

128 'E/carcov ev rco hevrepoj Tlepl dyadojv. " el ydp,"
(frrjGiv, " avrdpKrjs iurlv rj p,€ya\oiJjvxLa Trpos to
Trdvrojv vnepdvoj rroieiv, eon he fiepos rrjs dperfjs,
avrdpKrjg earai Kal r) apery] rrpos evhaipioviav
Kara(f)povovcra Kal tojv hoKOVvrojv oxXrjpdjv." 6
\ievTOi TXavairios ko.1 YloGeihojvios ovk avrdpKTj
Xeyovoi tt)v dperrjv, dXXa X9 e ' iav ^tvcd cbacn Kal
vyieias Kal xoprjylas Kal Igxvos.

'ApeGKei 8' avrois Kal hid iravrds y^prfaO at rfj
dperfj, ojs ol irepl YsXedvdrvv <f>aolv dvano^X-qros
ydp euTi Kal Tjavrore rfj ipvxfj XPl rai ovarj reXeia
6 OTTovhalos. cf>vaet re to hiKaiov elvai Kal pur)
deoei, ojs Kal rov vopiov Kal rov 6p96v Xoyov,
Kadd (f>rjo~L \pvaL7T7Tos ev roj Ileal rod KaXou.

129 hoKel 8' avrois purjhe hid rr)v hia<f>ojviav d(j)iGra-
odai cj)iXoGoSLas , eTret toj Aoyeo rovroj rrpoXetipeiv
6Xov rov fiiov, ojs Kal Ylooeihojvios (f>r]Giv ev rols
YlporpeTTTLKols. evxprjarelv he Kal ra eyKVKXia
fxadr]i.iard <f>r)Giv 6 XpvGLTTTros .

"Eti dpeGKei avrois pirjhev elvai rjpuv hiKaiov
irpos ra dXXa la>a } hid rrjv dvop,oiori]ra, KaOd

cjnTjGL XpVGlTTTTOS iv TO) TTpdjTOJ Ylepl hlKaiOGVVTjS

232

VII. 127-129. ZENO

the latter takes it to be inalienable owing to the
certainty of our mental apprehension. And virtue
in itself they hold to be worthy of choice for its own
sake. At all events we are ashamed of bad conduct
as if we knew that nothing is really good but the
morally beautiful. Moreover, they hold that it is
in itself sufficient to ensure well-being : thus Zeno,
and Chrysippus in the first book of his treatise
On Ptrtues, and Hecato in the second book of his
treatise On Goods: " For if magnanimity by itself
alone can raise us far above everything, and if
magnanimity is but a part of virtue, then too virtue
as a whole will be sufficient in itself for well-being
— despising all things that seem troublesome."
Panaetius, however, and Posidonius deny that virtue
is self-sufficing : on the contrary, health is neces-
sary, and some means of living and strength.

Another tenet of theirs is the perpetual exercise
of virtue, as held by Cleanthes and his followers.
For virtue can never be lost, and the good man is
always exercising his mind, which is perfect. Again,
they say that justice, as well as law and right
reason, exists by nature and not by convention :
so Chrysippus in his work On the Morally Beautiful.
Neither do they think that the divergence of opinion
between philosophers is any reason for abandoning
the study of philosophy, since at that rate we should
have to give up life altogether : so Posidonius in his
Exhortations. Chrysippus allows that the ordinary
Greek education is serviceable.

It is their doctrine that there can be no question
of right as between man and the lower animals,
because of their unlikeness. Thus Chrysippus in
the first book of his treatise On Justice, and Posi-

233

DIOGENES LAERTIUS

/cat HoaeiStovios ev Trpcorco Uepl KadrjKovrog.
/cat epaud-qaeadai he rov uocf)6v ra>v vecov ra>v
e\±$aiv ovroov hid rod e'thovs rrjv Trpos dperrjv
ev(f)viai>, a)s (frrjcrL ZtTjvcov ev rfj rioAtTeta koll

XpVCJLTTTTOS €V TO) TTpCOTtp Uepl /3tO>V KOLL 'AtToAAo-

hcopos ev rfj 'HdiKrj.

130 Etvat he rov epojra eTTifioXrjV <j)iXo7Todas hid
KaXkos e'/^atvo/xevov /cat a rj etvat avvovalas,
dXXd <$>iXLas . rov yovv Gpaacovlhrjv Kairrep ev
e^ovaia eypvra rrjv epoj/JLevrjv, hid ro fucreZodaL
drre^eudaL avrrjs. eivai ovv rov epcora <£tAtas",
djg /cat \pvoLTT7Tos ev to) Ylepl epojros (frrjat' /cat
jirj etvat deoTTefMTTTOv avrov. etvat he /cat rrjv
ojpav avdos dperrjs.

Bta>v he Tptojv ovtouv, deajprjriKov /cat TrpaKTiKod
/cat XoyiKov, rov rpirov cfraalv alpereov yeyovevat
yap vtto rrjs (jyvorews eTTirrjhes to Aoyt/cov £a»ov
Trpos deojpiav /cat irpa^iv. evXoyous re <f>aa(.v
e'^d^etv eavrov rod filov rov crocbov, /cat vrrep
rrarpihos /cat virep (f)iXa)v, kclv ev OKXrjporepq.
yevryrai dXyrjhovc rj Trrjpooueuiv rj vouois dvidrois.

131 'Ape'a/cet 8' avrols feat Koivds etvat rds yvvaiKas
helv TTapd rots ao(j>ols, wore rov evrvypvra rfj
evrv^ovcrrj xprjodai, Kadd (frrjari 'Lrjvtov ev rfj
rioAtreta /cat XpvaLTnros ev rco Uepl TToXireias ,
[dAA* ert AtoyeV^s* 6 kvvlkos /cat YiXdrcjv].
navras re rraihas eTTiarjs arep^ofiev rtarepujv
rponov /cat r) errl /xot^eta t,rjXorv7ria irepi-
atpedrjaerai . iroXireiav 8' dplarrjv rrjv puKrrjv

a The words in brackets read like a marginal note, after-
wards inserted in the text

234

VII. 129-131. ZENO

donius in the first book of his De officio. Further,
they say that the wise man will feel affection for

the youths who by their countenance show a natural
endowment for virtue. So Zeno in his Republic,
Chrysippus in book i. of his work On Modes of
Life, and Apollodorus in his FAhics.

Their definition of love is an effort toward friendli-
ness due to visible beauty appearing, its sole end
being friendship, not bodily enjoyment. At all
events, they allege that Thrasonides, although he
had his mistress in his power, abstained from her
because she hated him. By which it is shown, they
think, that love depends upon regard, as Chrysippus
says in his treatise Of Love, and is not sent by the
gods. And beauty they describe as the bloom or
flower of virtue.

Of the three kinds of life, the contemplative, the
practical, and the rational, they declare that we
ought to choose the last, for that a rational being
is expressly produced by nature for contemplation
and for action. They tell us that the wise man will
for reasonable cause make his own exit from life, on
his country's behalf or for the sake of his friends, or
if he suffer intolerable pain, mutilation, or incurable
disease.

It is also their doctrine that amongst the wise
there should be a community of wives with free
choice of partners, as Zeno says in his Republic and
Chrysippus in his treatise On Government [and not
only they, but also Diogenes the Cynic and PlatoJ. a
Under such circumstances we shall feel paternal
affection for all the children alike, and there \x\\\ be
an end of the jealousies arising from adultery. The
best form of government they hold to be a mixture

235

DIOGENES LAERTIUS

€K re h-qixoKparias Kal fiacriXeias Kal dpcaro-
k par ta? .

Kcu ev jJLev rots TjdiKols SoyjJLaorv rotavra Xeyovai
Kal rovrcov rrXeico p.era rcov oIk€lcx)v drrohei^ecov
ravra 8' cos ev Kecf>aXalois i)pXv XeXe)(9co Kal

OTOL)(€LCO$a)S.

132 Tov 8e cfyvcriKov Xoyov btaipovGiv els re rov rrepl
ocopidrcov rorrov Kal rrepl apyGiv Kal oroiyelixiv
Kal decov Kal rrepdrcov Kal tottov Kal Kevov. Kal
ovrco fjiev elScKcos, yevu<cos 8' els rpels rorrovs,
rov re rrepl kog\xov ko.1 rov rrepl rcov oroiyeLoiv
Kal rpirov rov alrioXoyiKov .

Tov Se rrepl rov kogjaov oiaipelaBai chacriv els
Svo p^epr}. (juq yap GKei/jeL errtKoivcovelv avrov
Kal rovs drro rcov p,a6r)pLo,rcov, KaO* rjv ^rjrovat
rrepi re rcov drrXavcov i<al rcov rrXavcopievcov, olov
el 6 rjXtos eon rrjXtKovros tjXikos cpatverat, Kal
o/jlolcos el r) oeXijvrj, Kal rrepl hivqcrecos Kal rcov

133 opLOLcov rovrois L^Tjrrjfjidrcov. erepav 8' avrov
GKeipLv elvai r)ris piovois roXs cf>voiKols emfidXXeL,
Kad* rjv L^-qrelrai r\ r ovola avrov [/cat el 6 rjXios
i<al ol darepes et; vXrjs Kal elSovs] Kal el yeviqros
r) dyevrjros Kal el epafjvxos r) dipvxos Kal el <j)9apr6s
r) dcjydapros Kal el rrpovo'ia oioiKelrai Kal rrepl
rcov Xoirrwv. rov r alrioXoyiKov elvai Kal avrov
OLpieprj. paa 8' avrov emoKe\\sei erriKoivcovelv rrjv
rcov larpcov ^rjrrjaiv, Kad* rjv ^rjrovo'i rrepl re rov
r)yep,ovLKod rrjs 4 W X1 S Ka * L r ^ )V * v foxfi y i vop,evcov

a ai'TOV = TOV KUCTfAOV.

236

VII. 131-138. ZENO

of democracy, kingship, and aristocracy (or the rule
of the best).

Such, then, are the statements they make in their
ethical doctrines, with much more besides, together
with their proper proofs : let this, however, suffice
for a statement of them in a summary and elementary
form.

Their physical doctrine they divide into sections
(1) about bodies ; (2) about principles ; (3) about
elements ; (4) about the gods : (5) about bounding
surfaces and space whether filled or empty. This is
a division into species ; but the generic division is
into three parts, dealing with (i.) the universe ; (ii.) the
elements ; (iii.) the subject of causation.

The part dealing with the universe admits, they say,
of division into two : for with one aspect of it the
mathematicians also are concerned, in so far as they
treat questions relating to the fixed stars and the
planets, e.g. whether the sun is or is not just so
large as it appears to be, and the same about the
moon, the question of their revolutions, and other
inquiries of the same sort. But there is another
aspect or field of cosmological ° inquiry, which
belongs to the physicists alone : this includes such
questions as what the substance of the universe is,
whether the sun and the stars are made up of form and
matter, whether the world has had a beginning in time
or not, whether it is animate or inanimate, whether it is
destructible or indestructible, whether it is governed
by providence, and all the rest. The part concerned
with causation, again, is itself subdivided into two.
And in one of its aspects medical inquiries have a
share in it, in so far as it involves investigation of the
ruling principle of the soul and the phenomena of

237

DIOGENES LAERTIUS

KCLL 776/31 <JTTep\.iaTCOV Kdl TCOV TOVTOLS OfJLOLCOV TOV

8' irepov /cat tovs oltto tcov {JLadr/jjidrcov dvTi-

7TOL€l(jda.L, oloV 7760? SpCOpbeV, TLS Tj atYta TTJS

KaroTTTpiKrjs tbavTaoias, ottcos vecb-q owiorarai,
fipovral /cat 'tpiSes /cat dXcos /cat KojjLrjrai /cat to,
77apa77Ai7crta.

134 Ao/cet 8' avrols dpxds etvat tcov oXcov Svo, to
ttoiovv /cat to Tiauyov . to p,ev ovv TTavyov elvcLL
tt]V clttolov ovaiav tt)v vXrjv, to Se ttoiovv top iv
avTjj Xoyov top deov tovtov yap dlSiov oVra 8td
Trdcrrjs avTrjs S-qpnovpyelv €/cacrra. tLQt)o~i Se to

SoyfJLOL TOVTO ZjrfvCOV jJL€V 6 KtTteUS* iv TO) Hepl

ovmas, \\XedvBiqs 8' iv tco Ylepl tcov oltojjloov,
Y^pvannros 8' iv tj) TTpcoTj] tcov Qvglkcov Trpos
tco reAet, 'ApxiS-qpuos 8' eV tw Ilept cjTOiyzicov /cat
nocretSamos" eV rco SevTepcp tov Oucrt/cou Aoyou.
Sia<f)ipeiv Si </>aatv dpxds /cat crrot^eta' rots /xev
yap etvat ayevryrovs </cat> dcf)ddpTovs, tol Si
arot^eta /caret tt^ iKirvpcoaiv cf>deipeodai. dXXd
/cat doxo/xdrous' 1 etvat rets 1 dpxds /cat dpioptfrovs, tol
Se fie/JLopcpcoadai.

135 Sal/xa 8' iuTi'v, cos cf>r)aiv ' AiroXXoScopos iv ttj
QvoiKr}, to Tptxrj StaGTaTov , els pirJKOs, els TrXaTOS,
els fidOos' tovto Se /cat OTepeov aco\xa /caAetrat.
iTTi<f>dveia 8' ecrrt crcofiaTos Ttepas r) to p,rJKOS /cat
TrXaTos fAovov ix ov > fiddos 8' oir TavTrjv Se Yloaec-
Scovlos iv TpiTcp Ilept fJbeTecopcov /cat /car' iirlvoiav
/cat /ca0' virooTaoiv aTToXe'mei. ypapupbrj 8' eortv
iiricfyavelas nepas J) /jltjkos aVAare? 7) to fj,rJKOS
piovov ix ov - vriypLTi 8' ecrrt ypap,p,fjs rrepas, tjtls
icTTL arjpielov iXdx^crTov .

1 aau/x&Tovs Suid. {jt.V. dpxv) '• cruiixara vulg.
2.38

VII. 135-135. ZENO

soul, seeds, and the like. Whereas the other part is
claimed by the mathematicians also, e.g. how vision is
to be explained, what causes the image on the mirror,
what is the origin of clouds, thunder, rainbows, halos,
comets, and the like.

They hold that there are two principles in the
universe, the active principle and the passive. The
passive principle, then, is a substance without quality,
i.e. matter, whereas the active is the reason inherent
in this substance, that is God. For he is everlasting
and is the artificer of each several thing throughout
the whole extent of matter. This doctrine is laid
down by Zeno of Citium in his treatise On Existence,
Cleanthes in his work On Atoms. Chrysippus in the
first book of his Physics towards the end, Archedemus
in his treatise On Elements, and Posidonius in the
second book of his Physical Exposition. There is a
difference, according to them, between principles and
elements ; the former being without generation or
destruction, whereas the elements are destroyed
when all things are resolved into fire. Moreover,
the principles are incorporeal and destitute of form,
while the elements have been endowed with form.

Body is denned by Apollodorus in his Physics as
that which is extended in three dimensions, length,
breadth, and depth. This is also called solid body.
But surface is the extremity of a solid body, or that
which has length and breadth only without depth.
That surface exists not only in our thought but also in
reality is maintained by Posidonius in the third book
of his Celestial Phenomena. A line is the extremity
of a surface or length without breadth, or that which
has length alone. A point is the extremity of a line,
the smallest possible mark or dot.

239

DIOGENES LAERTIUS

"Kv r elvai 6eov /cat vovv /cat eijj,ap{Jievr}V /cat
Ata- iroXXds T irepas ovofiacrias TrpoGovopLa^ecrdai. 1

136 KCLT apXO-S fA€V OVV KCid' dVTOV OVTa Tp€7T€lV TTJV

jracrav ovaiav hi depos etV vStop' /cat tocrnep iv rfj
yovfj to arrepfjia Trepiiyerai, ovtoj /cat tovtov

OTTeppLOLTlKOV X6yOV OVTa TOV KOOTfJLOV, TOtoVS'

VTroXeirrecrOai iv to) vyptp, evepyov aura) noiovvTa
ttjv vXrjv Trpos ttjv Ttov e£rjs yevecriv etr drroyewav
TxpGiTOV ra reWapa OTot^eta, rrvp, vScop, aepa,
yrjv. Xeyei Se irepi avTtov TjTjvow t iv Tto Hepi

TOV SXoV KOLL ^pVUlTTTTOS iv Tjj TTptOTJ] TtOV OuCTt/COJV

/cat 'Ap^e'S^oos 1 h> tlvi Uepl aroiyeiodv . eort Se
OTOiyelov i£ ov rrpujTov ytverat ra, yivofieva /cat

137 els o eoya TOV dvaXveTai. ra or) rerrapa crrot^eta
etvat ofjbov Tr)v dwoiov ovoriav Tr)v vXrjv elvai Se
to fxev TTvp to Bepfxov, to S' vBcop to vypov, TOV T
aepa to ifjvxpov /cat tt)v yrjv to £rjpov. ov fj,r)v
dXXd /cat en iv Tto dipt elvai to avTO jxepos. dvoo-
TaTO) p,ev ovv elvai to Trvp, o 8r) aldepa KaXeZorOai,
iv to 7Tpd>TT]v ttjv Ttov dnXavtov Gtfyalpav yevvacrdai,
etra ttjv tcov rrXavajfjievajv [.ted* r)v top aepa,
etra to vhojp, VTrocrTaOpL-qv Se rrdvTOJV ttjv yrjv,
[xeorrv drravTajv ovoav.

Aeyovcri Se /coayxoy rpt^ajs" aiWov re tov deov
tov e'/c Trjs dndcrris ovuias tStco? ttoiov, 6V or)
dtfrdapTos ioTi /cat dyevqros, hiqpnovpyos tov Trjs
Sta/cocr/x-^aea)?, /caret xP° vcov ^oids irepiohovs dva-
Xigkujv els eavTov Tr)v dmaaav ova'iav /cat rrdXiv

138 e£ eavTov yevvtov. /cat avTrjv Se Trjv SiaKocrpbrjaiv

1 Text B : 7ro\\a?s re ertpais ovofxacriais vul^.

a " The same part " (to avrb /xepos) may refer to the
quality of dryness last mentioned.
240

VII. 135-138. ZENO

God is one and the same with Reason, Fate, and
Zeus ; he is also ealled by many Other names. In
the beginning he was by himself ; he transformed the
whole of substance through air into water, and just as
in animal generation the seed has a moist vehicle, so
in cosmic moisture God, who is the seminal reason of
the universe, remains behind in the moisture as such
an agent, adapting matter to himself with a view to
the next stage of creation. Thereupon he created
first of all the four elements, fire, water, air, earth.
They are discussed by Zeno in his treatise On the
Whole, by Chrysippus in the first book of his Physics,
and by Archedemus in a work On Elements. An
element is defined as that from which particular
things first come to be at their birth and into which
they are finally resolved. The four elements to-
gether constitute unqualified substance or matter.
Fire is the hot element, water the moist, air the
cold, earth the dry. Not but what the quality of
dryness is also found in the air. a Fire has the
uppermost place ; it is also called aether, and in it
the sphere of the fixed stars is first created ; then
comes the sphere of the planets, next to that the
air, then the water, and lowest of all the earth,
which is at the centre of all things.

The term universe or cosmos is used by them in
three senses : (1) of God himself, the individual
being whose quality is derived from the whole of
substance ; he is indestructible and ingenerable,
being the artificer of this orderly arrangement, who
at stated periods of time absorbs into himself the
whole of substance and again creates it from himself.
(2) Again, they give the name of cosmos to the orderly

VOL. II r 241

DIOGENES LAERTIUS

twv aurepojv koo\xov eivai Xeyovoi' /cat rpirov to
avvearrjKog i£ ol/jl^oIv. /cat cart /cda/xos" 6 ihiojs

7TOIOS TTJS TOW 8X0W OlKJiaS 7], COS" (f>T]UL TloOeiho)VlO$

iv Tjj ^SleTecupoXoyiKrj OTOixeiwaei, uvoTf\p.a i£
ovpavov /cat yrjs /cat tow iv tovtois <f)vcreojv t)

aVGTTjfJLOL €K 6eO)V KoX dl'dpOJTTCDV KOLL TOJV 6VZK0L

tovtojv yeyovoTOJV. ovpavds he icrTiv r) icrxo-rr]

7T€pi(f)€p€ia iv fj 7TO.V L$pVTCU TO BeloV.

Tov hr) Koafiov hioiKeZcrBai /caret vovv /cat rrpovoiav,

Kadd (j)7]0rt XpVGlTTTTOS T iv TO) 77€fJL7TTOJ Hepl

Trpovoias /cat Hou€lSojvlo£ iv to) TpiTO) Ylepi Beow,
etV clttolv avTov piepos hirJKovTOs tov vov, KaBdrrep
ec/>' -qpiojv Trjg iJjvxV^' ^AA' yjhrj St' oyv piev piaXXov,
139 St' o)v he tjttov. hi oov piev yap ojs e^is KexojprjKev,
ojs hid tojv ogtojv /cat tojv vevpojv hi ojv he ojs
vovs, ojs hid tov rjyepioviKov. ovtoj hr) /cat tov

8X0V KOOpLOV t,OJOV OVTOl /Cat €/X?/fU^OV KO.I XoyiKOV,

k\eiv rjyepioviKov fxev tov alBepa, Kadd cfy-qcriv
*AvTiiraTpos 6 Tvpios iv tw oyhocp Hepl Koapiov.
yLpvonriTos o' iv to) TTpojTO) Ylepi Trpovoias /cat
ITocretScoytos' iv toj Xiepl Beojv tov ovpavov c/>acrt
to rjyepioviKov tov Koorpiov, KAedvdrjs he tov

TjXlOV. 6 pieVTOl yipVGlTTTTOS h ia(f) OpCOTepOV TTaXlV TO

KadapoWepov tov alBepos iv TavTO), o /cat irpo)Tov
deov Xeyovaiv aiaBrjTiKOJS djcrnep KexojprjKevai

° " World " is normally the best rendering of k6<t/xos.
" Universe," which some prefer, better suits to 6\oi>.
242

VII, 138-139. ZENO

arrangement of the heavenly bodies in Itself as such ;
and (3) in the third place to that whole of which
these two are parts. Again, the cosmos is defined as
the individual being qualifying the whole of sub-
stance, or, in the words of Posidonius in his ele-
mentary treatise on Celestial Phenomena, a system
made up of heaven and earth and the natures in
them, or, again, as a system constituted by gods and
men and all things created for their sake. By
heaven is meant the extreme circumference or ring
in which the deity has his seat.

The world," in their view, is ordered by reason and
providence : so says Chrysippus in the fifth book of
his treatise On Providence and Posidonius in his work
On the Gods, book iii. — inasmuch as reason pervades
every part of it, just as does the soul in us. Only
there is a difference of degree ; in some parts there
is more of it, in others less. For through some parts
it passes as a hold " or containing force, as is the
case with our bones and sinews ; while through others
it passes as intelligence, as in the ruling part of the
soul. Thus, then, the whole world is a living being,
endowed with soul and reason, and having aether
for its ruling principle : so says Antipater of Tyre
in the eighth book of his treatise On the Cosmos.
Chrysippus in the first book of his work On Providence
and Posidonius in his book On the Gods say that the
heaven, but Cleanthes that the sun, is the ruling
power of the world. Chrysippus, however, in the
course of the same work gives a somewhat different
account, namely, that it is the purer part of the
aether ; the same which they declare to be pre-
eminently God and always to have, as it were in
sensible fashion, pervaded all that is in the air, all

243

DIOGENES LAERTIUS

Std tojv iv dept /cat Std tcDv ^ojojv airavToav /cat
<f)VTO)v Std Se TTy? y^S" auras' /ca#' e^tv.

140 "E^a TOV KOCTfJbOV efooiL Kdl TOVTOV 7T€7T6paapL€VOV ,

oyr}[x eypvra cr^atpoetSeV rrpos yap ttjv klvtjolv

ap/JLOOLtUTGLTOV TO TOIOVTOV , Kadd (f>7](Jl Tio(J€lOa)-
VLOS iv TO) 77€/X77Ta> TOV QvOlKOV X6yOV KOLL OL TT€pl
WvTLTTOLTpOV iv Tols 7T€pl KOGjXOV . €^OJ0€V S'

avTov 7repiK€xvjxivov etvat to Kevov arretpov, onep
dorcofiaTov etvar dacofiaTOV Se to olov re /care'^ecrflat
V7TO o-ojfjLaTOJV ov /carexo'^tevov • iv Se ra> Koofito
jjl7]§€V elvai Kevov, aAA' -qvcboOai avTov tovto ydp
dvayKa^eiv ttjv tojv ovpavtojv Trpos tol e'm'yeta
GvpLTTVOiav Kal cruvToviav. (fr-qol Se Trepl tov kzvov

XpvaL7T7TOS fl€V iv TO) He pi K€VOV Kal Iv TO) TTpOJTOJ

Ttbv QvaiKtQV Ttyyojv Kal ' A7ToXXocf)dvr]s iv rfj
QvcriKrj Kal ' AiroXAoSajpos Kal TLooreLSoovLos iv
SevTepco tov Oucrt/cou Xoyov. etvai Se Kal raura
[djcraj/zara ojjloiojs.

141 "En Se Kal tov xpovov daoj\xaTov , StdcrTTy/za 6Wa

TTjS TOV KOOjJLOV KLVTjOreOJS • TOVTOV Se TOV fl€V

Trapcpx^KOTa Kal tov /zeXWra dnelpovs, tov S'
ivecrTcoTa 7T€7T€paap,ivov . dpeoKGt S' aurots" /cat
<f)QapTOV elvat tov Kocrpiov, a,T€ yevr^Tov tco Xoyto
tcov St' alcrdijoeojs voovpiivojv, ov re rd ^tep^
<j)9apTa icrTL, Kal to oXov Ta Se p<ipr) tov Koopuov
(f)dapTa- et? dXXr)Xa yap /zera/3dAAer <f)6apTos dpa
6 Koapios. Kal et tl eVtSe/crt/coV e'art ttJ? eVt to
Xelpov pL€Ta$oXfjs, <f)dapTov eWr Kal 6 Koopios dpa'
i^avxp-ovTai yap Kal e'^uSarourat.

a The reading datb/jLara can be retained if we alter ravra
to Xe/crd, the sense thus being " the meanings of spoken
words are also incorporeal." Yet a parallel change is re-
244

VII. 139-141. ZENO

animals and plants, and also the earth itself, as a
principle of cohesion.

The world, they say, is one and finite, having a
spherical shape, such a shape being the most suitable
for motion, as Posidonius says in the fifth book of
his Physical Discourse and the disciples of Antipater
in their works on the Cosmos. Outside of the world
is (Mused the infinite void, which is incorporeal.
By incorporeal is meant that which, though capable
of being occupied by body, is not so occupied. The
world has no empty space within it, but forms one
united whole. This is a necessary result of the
sympathy and tension which binds together things
in heaven and earth. Chrysippus discusses the void
in his work On Void and in the first book of his
Physical Sciences ; so too Apollophanes in his Physics,
Apollodorus, and Posidonius in his Physical Discourse,
book ii. But these, it is added [i.e. sympathy and
tension], are likewise bodies.

Time too is incorporeal, being the measure of the
world's motion. And time past and time future are
infinite, but time present is finite. They hold that
the world must come to an end, inasmuch as it had
a beginning, on the analogy of those things which
are understood by the senses. And that of which the
parts are perishable is perishable as a whole. Now
the parts of the world are perishable, seeing that
they are transformed one into the other. Therefore
the world itself is doomed to perish. Moreover,
anything is destructible if it admits of deterioration ;
therefore the world is so, for it is first evaporated
and again dissolved into water.

quired in § 134. Professor Pearson suggests ehai 5t xal to.
dcrw/xara 6/j.oiw, introducing § 141.

845

DIOGENES LAERTIUS

142 Tlveadat oe rov Koapbov orav e/c irvpds rj ovola
rptnrfj hi depos els vyporiqra, elra ro Traxvpiepes
avrod avardv dnoreXeadfj yrj, ro 8e XenropLepes
etjaepcodjj, /cat rodr eVt rrXeov Xerrrvvdev 7rdp
airoyevvfiarj. elra Kara pultjiv e/c rovrwv cf>vrd re
/cat t,coa /cat ra d'AAa y£vr\. irepl hr] ovv rrjs
yeveaecos /cat rrjs cf>Bopas rod Koapuov cf>r)ol ZjTjvcov
fiev ev rep Ilept oXov, yLpvaiTTTros 8' ev rep irpcorco
rebv Qvoikcov /cat Yiocreihojvios ev rrpcorcp Uepl
KOGfiov /cat KAedvdrjs /cat ^Avrlirarpos ev ra)
Se/caraj Ileot /cooyxou. navatTtos" 8' dcf>daprov
artec^-qvaro rov Kocrpiov.

"On Se /cat £,cpov 6 Kocrp^os /cat XoyiKov /cat
efiifjvxov /cat voepdv /cat XpvuiTnros cjnqotv ev
rrpcor co Uepl rrpovolas /cat 'ATroAAoScopos" [cbrjalv]

143 eV T7y Ouat/c^ /cat Iloo'etSaVtos' - £aiov /xeV ovrcos
ovra, ovcrlav epLipvxov alodrjTLK^v. ro yap £aW
rod pur) t,tpov Kpelrrov ovhev Se rod Koapbov Kpelr-
rov t,tpov dp* 6 Koopios. epupvxov Se', to? SrjXov e/c
rrjs r)p,erepas ipvxfjs eKelQev ovarjs an ogtt da pharos .
T$6r)6os Se' c\>r)oiv ovk elvai l,cpov rov Koapbov. on
#' els eon Z,rjvcov <f>r]olv ev rco Uepl rod oXov /cat
XpuCTt7T7TOS" /cat 'A7roAAo8ajpo? iv rfj Oucrt/crJ /cat
Woaeihtovios ev rrpcorcp rod Ouat/cou Xoyov. ro Se
7T&v Xeyerai, cos <f>r)criv ' A7ToXA68copos , o re Kocrpuos
/cat /ca#' erepov rpdirov ro e/c rod Koapbov /cat rod
e^codev Kevod ovorrjpba. 6 pbev ovv Koorpbos Trerrepa-
opbevos earl, ro Se Kevdv drreipov.

246

VII. 142-143. ZENO

The world, they hold, comes into being when its
substance has first been converted from fire through
air into moisture and then the coarser part of the
moisture has condensed as earth, while that whose
particles are fine has been turned into air, and this
process of rarefaction goes on increasing till it
generates fire. Thereupon out of these elements
animals and plants and all other natural kinds are
formed by their mixture. The generation and the
destruction of the world are discussed by Zeno in his
treatise On the Whole, by Chrysippus in the first book
of his Physics, by Posidonius in the first book of his
work On the Cosmos, by Cleanthes, and by Antipater
in his tenth book On the Cosmos. Panaetius, however,
maintained that the world is indestructible.

The doctrine that the world is a living being,
rational, animate and intelligent, is laid down by
Chrysippus in the first book of his treatise On
Provide?ice, by Apollodorus in his -Physics, and by
Posidonius. It is a living thing in the sense of an
animate substance endowed with sensation ; for
animal is better than non-animal, and nothing is
better than the world, ergo the world is a living
being. And it is endowed with soul, as is clear from
our several souls being each a fragment of it.
Boethus, however, denies that the world is a living
thing. The unity of the world is maintained by
Zeno in his treatise On the Whole, by Chrysippus, by
Apollodorus in his Physics, and by Posidonius in the
first book of his Physical Discourse. By the totality
of things, the All, is meant, according to Apollodorus,
(1) the world, and in another sense (2) the system
composed of the world and the void outside it.
The world then is finite, the void infinite.

247

DIOGENES LAERTIUS

144 Ttov 8' dorpojv rd ptev dnXavrj avpLnepi(\>epeadai
to) dXcp ovpavqj, rd he nXavojueva /car' tSta?
Kiveladai Kivr)aeis. rov 8' TjXiov Xotjrjv rr)v nopeiav
noielaOai hid rod ^ajhuaKov kvkXov 6{jlolojs /cat
rr)v aeXrjvrjv eXiKoechrj. eXvai he rov p,ev rjXiov
elXcKpcves ndp, KaOd <j>r)Gi HoaeihwvLos ev roj
efihopLto He pi pbereojpojv /cat p,eLt,ova rrjs yrjs, ujs
6 avrds ev ra) eKroj rod Oucn/cou Xoyov dXXa /cat
o<f)aipoeihrj , cbs ol irepl avrov rodrdv <f>ao~LV,
dvaXoyoJS rco KoapLcp. ndp p,ev ovv elvai, on rd
TTvpos ndvra noiel' p.eit,a) he rrjs yrjs rw ndaav
vn avrov ^ajri^eoOat, dXXa /cat rov ovpavov. /cat
rd rrjv yrjv he Kojvoeihrj oKidv anoreXelv rd uet£ova
ctvat arjfjLaiveL- ndvrodev he fiXeneaOai Sid ro
fJLeyedog.

145 Yecohearepav he rrjv aeXrjvqv, are /cat npoo-
yeiorepav ovaav. rpi(j>ead at he rd epinvpa ravra
/cat rd d'AAa darpa, rov pev rjXuov e/c rrjs pueydX-qs
daXdrrrjs voepdv dvra aVa/x/xa* rrjv he aeXrjvrjv e/c
7TorLfxojv vhdrajv, aepopayrj rvyxdvovorav /cat npoa-
yeiov ovaav, d>s 6 WoaethajvLos ev rd) ehcrto rod
Qvgikov Xoyov rd 8' aAAa and rrjg yfjs. 8o/cet 8'
avrols a<f>aipoeihrj elvai /cat rd darpa /cat rrjv yrjv
aKtvrjrov ovaav. rrjv he aeXrrvrrv ovk Ihtov eyeiv
(f>d)S, dXXa nap" rjXiov Xafifidveiv emXapinopievr]v .

'E/cAetVetv he rov fiev rjXcov entnpoaOovaiqs avrco

aeXrjvrjs Kara rd npdg r)p,as ptepos, ujs X-qvajv

jjg dvaypd^ei ev rep He pi rod dXov. <f>aiverai yap

vnepxpfievq ev rat? avvohois /cat dnoKpvnrovaa

248

VII. 144-UU. ZENO

Of the stars some are fixed, and are carried round
with the whole heaven; others, the wandering stars or
planets, have their special motions. The sun travels
in an oblique path through the zodiac. Similarly the
moon travels in a spiral path. The sun is pure fire :
so Posidonius in the seventh book of his Celestial
Phenomena. And it is larger than the earth, as the
same author says in the sixth book of his Physical
Discourse. Moreover it is spherical in shape like the
world itself according to this same author and his
school. That it is fire is proved by its producing all
the effects of fire ; that it is larger than the earth
by the fact that all the earth is illuminated by it ;
nay more, the heaven beside. The fact too that the
earth casts a conical shadow proves that the sun is
greater than it. And it is because of its great size
that it is seen from every part of the earth.

The moon, however, is of a more earthy composi-
tion, since it is nearer to the earth. These fiery
bodies and the stars generally derive their nutriment,
the sun from the wide ocean, being a fiery kindling,
though intelligent ; the moon from fresh waters, with
an admixture of air, close to the earth as it is : thus
Posidonius in the sixth book of his Physics ; the
other heavenly bodies being nourished from the
earth. They hold that the stars are spherical in
shape and that the earth too is so and is at rest ;
and that the moon does not shine by her own light,
but by the borrowed light of the sun when he shines
upon her.

An eclipse of the sun takes place when the moon
parses in front of it on the side towards us, as shown
by Zcno with a diagram in his treatise On the Whole.
For the moon is seen approaching at conjunctions and

3 \\)

DIOGENES LAERTIUS

avrov Kal irdXtv TrapaXXdrrovaa- yvcopi^er at he
rovro Sid XeKavrjs vSojp exovcrqs. rrjv he oeX-qviqv
€fjL7TL7TTovaav els to rrjs yrjs GKiaop.a' 66 ev KCLL
rats TravaeXiqvois eVAetVetv piovats, Kairrep Kara
Sidpterpov lorapievqv Kara purjva rw tjXIcq, on
Kara. Xotjov qjs Trpos rov rjXiov KLVovpuevrj rrap-
aXXdrrei tw rrXdrei, r) fiopeiorepa r) vonojrepa
ytvopLevrj. orav puevroc to nXdros avrrjs Kara rov
rjXtaKOV Kal rov Sid /xecjcoy yevqrai, elra Sia-
pLerpf]ar) rov rjXiov, ror eVAeiVer ylver ai oe ro
rrXdros avrrjs Kara rov Sid pueoow iv ^Aciis" Kal
OKOprricx) Kal Kpto) Kal ravpco, ws ol rrepl rov Ho-

G€iSa)VLOV.

147 Qeov 8' ei^ai ^coov dddvarov, XoytKov, reXeiov r)
voepov iv evSaupLOvla, KaKov navros aveiriheKrov ,
rrpovoryriKov kog/jlov re Kal rcov iv KocrpLto' p,rj
elvat fjievroi dvdpamojjLopcfrov . elvai Se rov p,ev
Srjpuovpyov rcov oXojv Kal tooirep rrarepa rtdvrojv
kolvojs re Kal ro p,epos avrov ro Sltjkov Sid rravrcov,
o rroXAais rrpOGrjyoptaLS rrpocrovopLa^eordat Kara ras
SwdpteLs. Aia p,ev yap <f>acrL Si' ov ra irdvra y
Zfjva Se koXovoi rrap ocrov rod £,ijv alrios ianv r)
Sid rod t.ijv Keyu)pr}Kev , 'Adrjvav Se Kara rrjv ets
aldepa hidrautv rod rjyepLovtKOV avrov, "Hpav Se
Kara rrjv els depa, Kal "HcfraLcrrov Kara rrjv els ro
reyyiKOV rrvp, Kal HocreiScova Kara rrjv els ro
vypov y Kal iXrjfJLrjrpav Kara rr^v els yrjv opuocajs Se

250

VII. 146-147. ZENO

occulting it and then again receding from it. This
can best be observed when they are mirrored in a
basin of water. The moon is eclipsed when she falls
into the earth's shadow : for which reason it is only
at the full moon that an eclipse happens [and not
always then], although she is in opposition to the sun
every month ; because the moon moves in an oblique
orbit, diverging in latitude relatively to the orbit of
the sun, and she accordingly goes farther to the north
or to the south. When, however, the moon's motion
in latitude has brought her into the sun's path through
the zodiac, and she thus comes diametrically opposite
to the sun, there is an eclipse. Now the moon is in
latitude right on the zodiac, when she is in the con-
stellations of Cancer, Scorpio, Aries and Taurus : so
Posidonius and his followers tell us.

The deity, say they, is a living being, immortal,
rational, perfect or intelligent in happiness, admitting
nothing evil [into him], taking providential care of
the world and all that therein is, but he is not of
human shape. He is, however, the artificer of the
universe and, as it were, the father of all, both in
general and in that particular part of him which is
all-pervading, and which is called many names accord-
ing to its various powers. They give the name Dia
(Atu) because all things are due to (Sid) him ; Zeus
(Zrjva) in so far as he is the cause of life ((rfv) or
pervades all life ; the name Athena is given, because
the ruling part of the divinity extends to the aether ;
the name Hera marks its extension to the air ; he is
called Hephaestus since it spreads to the creative
fire ; Poseidon, since it stretches to the sea ; Demeter,
since it reaches to the earth. Similarly men have

a i.e. the moon's latitude relatively to the zodiac is nil.

2.-.1

DIOGENES LAERTIUS

/cat ras aAAa? Trpoor/yoplas lyp\x€voi nvos ot/cetd-
rrjros arrehooav .

148 Ovolav he deov Zirjvcov /xeV (fyrjoc rov oXov kogjiov

KCLL TOV OVpCLVOV, OpLOLCOS he /Cat y^pVGLTTTTOS iv Tip

rrpcorco Hepl Oecov /cat UooethcovLos iv rrpcorco Hepl
decov. /cat 'AvrtVarpos" iv efihopucp Hepl Koopuov
depoeuhrj (f)rjaiv avrov rr)v ovolav Borjdos he e^
rfj Hepl (frvGeajs ovolav deov rrjv rcov arrXavcov
ocfxupav. (f>VGiv he irore p,ev auofyalvovrai rr)v
ovveypvaav rov Koopbov, Trore Se rr)v (frvovaav rd
inl yrjs. eon he (j)VGts eft? cf avrrjs Kivovp^evq
Kara arrepixanKovs Xoyovs aTroreXovad re /cat
crvvexovoa rd i£ avrrjs iv chpiop,evois XP° VOi S KaL

149 roiavra hpcooa a<^>' oltov direKpldr}. ravrrjv he /cat
rov crvpLcftepovros oroyd^eodai /cat r)hovfjs, cos
hrjXov eK rrjs rov avOpcorrov hrjpuovpylas. /ca#'
elpLOLppLevrjv he <f)aat ra rrdvra ylyveoOai XpvoLTnros
iv rols Hepl elp,appLevr)s /cat Ylooeihojvios iv hevrepcp
Hepl e[p,app,evr}S /cat Zj-tjvcov, Bot^o? o' iv rep
Trpcorco Hepl elp,app,evr)s . eon 8* elpiapp,evr) air la
rcov ovrcov elpop,evrj r) Xoyos /ca#' ov 6 Koopuos
hte^dyer at. /cat p,r)v /cat [jiavnKrjV vcbeordvai iraadv
</>acm>, el /cat rrpovoiav elvar /cat avrr)v /cat reyyr]v
arrofyalvovoi hid nvas i^doeis, cos c\>r\(ji Tsrpvcov re
/cat yipvoLTTTTog iv rco hevrepcp Ylepl puavnKrjs /cat
' Adrjvohojpog /cat Y\ooeiha\vios iv rco hevrepcp rov
Oucrt/cou Xoyov /cat iv rep rrep.Trrco Hepl pLavnKrjs.
6 pbev yap Havalnos avvrroorarov avriqv (f>r)oiv.

a Or p( -rhaps *' s< ininal proportions." This obscure ex-
pression would seem intended to assimilate all development
and evolution to the growth, whether of plants or animals,
from seed.

VI 1. 147-141). ZENO

given the deity his other titles, fastening, as best they

can. on some one or other of his peculiar attributes.
The substance of God is declared by Zeno to be the
whole world and the heaven, as well as by Chrysippus
in his first book Of the Gods, and by Posidonius in his
first book with the same title. Again, Antipater in
the seventh book of his work 0?i the Cosmos says that
the substance of God is akin to air, while Boeilms in
his work On Nature s peaks of the sphere of the fixed
stars as the substance of God. Now the term Natur e
is used by them to mean sometimes that which holds
the world together, sometimes that which causes
terrestrial things to spring up. Nature is defined as
a force moving of itself, producing and preserving in
being its offspring in accordance with seminal prin-
ciples a within definite periods, and effecting results
homogeneous with their sources. Nature, they
hold, aims both at utility and at pleasure, as is
clear from the analogy of human craftsmanship.
That all things happen by fate or destiny is main-
tained by Chrysippus in his treatise De fato, by
Posidonius in his De fato, book ii., by Zeno and
by Boethus in his De fato, book i. Fate is
defined as an endless chain of causation, whereby
things are, or as the reason or formula by which the
world goes on. What is more, they say that divina-
tion in all its forms is a real and substantial fact, if
there is really Providence. And they prove it to be
actually a science on the evidence of certain results :
so Zeno, Chrysippus in the second book of his De
clii'inatione, Athenodorus, and Posidonius in the second
book of his Physical Discourse and the fifth book of
his De divinatio?ie. But Panaetius denies that divina-
tion has any real existence.

253

DIOGENES LAERTIUS

150 OvGLCLV he (fxMJL TCOV OVTOJV CLTTaVTUJV TT]V 7TpCOr7]V
vXtjV, COS KOI \pVGL7T7TOS €V rfj TTpCOTTJ TUJV ^VGLKCOV

Kal 'Ltjvcov. vXt] he eorrtv i£ rjs StlStjuotovv yi-
verai. /caAetrat he St^cDs", ovoia re /cat vXtj, r\ re

TOJV TTaVTCOV KOI Tj TtOV 677t piepOVS- T) pL€V OVV rG)V

bXcov ovre rrXeicov ovt* eXdrrcov yiverai, tj he rcov
errl fjiipovs Kal rrXeicov Kal eXdrrcov. crcopia he
ear i /car' avrovs tj ovaia Kal TrerrepacrpLevr), Kadd
tfyrjcriv ' Avrirrarpos ev hevrepco Tlepl ovcrias Kal
'A7ToXX6hajpos ev rfj QvcnKrj. Kal Tradiqrr) heeoriv,
cos 6 avros cj>~qoiv el yap qv arperrros, ovk av rd
yivopieva e£ avrfjs eyivero' evdev /ca/cetv' cos rj re
ropLTj els arreipov euriv. (rjv arreipov <ovk els
arreip6v> <f>rjGLV 6 yLpvairrrros' ov yap eorri ri arreipov,
els o yiverai r) roparj. dAA' aKardXrjKros eorri.)

151 Kat rds Kpdaeis he hioXov yiveadai, Kadd ch-qcriv
6 yipvcriTTTros ev rfj rpirrj rcov Qvctikcov, Kal pirj
Kara rrepiypacf)r)v Kal rrapdOecnv Kal yap els
rreXayos oXiyos olvos fiXrjdels irrl ttouov avri-
rrapeKradtjcrerai, elra av\xt\>dapr]oerai.

Oacrt S' etVat /cat rcvas haipiovas avBpcorrcov
crvpirrddeiav e^ovras, errorrras rcov avdpcorreicov
rrpaypidrcov Kal rjpcoas rds V7roXeXeip.pie.vas rcov
crrrovhalcov ipvxds.

a For the meaning of this verb {cv^Odpeadai) see Wilamo-
witz on Eur. II. F. 932, and Plat. Mor. 436 b.
854

VII. 150-151. ZKNO

The primary matter they make the substratum of
all things : so Chrysippus in the first book of his
Physics, and Zeno. By matter is meant that out of
which anything whatsoever is produced. Both sub-
stance and matter are terms used in a twofold sense
according as they signify (1) universal or (2) par-
ticular substance or matter. The former neither in-
creases nor diminishes, while the matter of particular
things both increases and diminishes. Body accord-
ing to them is substance which is finite : so Antipater
in his second book On Substance, and Apollodorus
in his Physics. Matter can also be acted upon,
as the same author says, for if it were immutable,
the things which are produced would never have
been produced out of it. Hence the further doctrine
that matter is divisible ad infinitum. Chrysippus says
that the division is not ad infinitum, but itself infinite ;
for there is nothing infinitely small to which the
division can extend. But nevertheless the division
goes on without ceasing.

Hence, again, their explanation of the mixture of
two substances is, according to Chrysippus in the
third book of his Physics, that they permeate each
other through and through, and that the particles of
the one do not merely surround those of the other
or lie beside them. Thus, if a little drop of wine
be thrown into the sea, it will be equally diffused
over the whole sea for a while and then will be
blended with it.

Also they hold that there are daemons (Sat/xoi'e^)
who are in sympathy with mankind and watch over
human affairs. They believe too in heroes, that is,
the souls of the righteous that have survived their
bodies.

255

DIOGENES LAERTIUS

Ttbv 8' iv dipt yivop.evoov ^et/xo)va p,ev elval
(fracri rov vrrep yrjs depa Kareipvypiivov oia rr)v rod
rjXlov rrpocrco d<f>o$ov, eap 8e rr)v evKpacrlav rod

152 depos Kara rr)v rrpos rjpL&s iropelav, depos he rov
virep yrjs depa KaraQaXTTOfxevov rfj rod r)Xlov rrpos
dpKrov TTopeiq, \xeroTTO)pov Se rfj TTaXivSpopLLa
rod tjXlov a<^' r)p,6jv ylveodai. <rovs 8' dvepuovs
depos elvai pvcreis' TrapaXXarrovoas 8e ras inajw-
/jiLas ylveodai > rrapd rovs ronovs d<£' wv peovai.
rrjs Se yevecreojs avrojv alriov ylveuQai rov tjXlov
i^arpul^ovra rd vec^rj. Ipiv 8' elvai auyas" d<$>
vypwv ve<f)d)V avaK€KXao~fjL€vas rj, ojs Yloo-eiSajvLos
(fyqcrcv iv rfj MereajpoXoyiKfj, epLcfraaiv rjXlov rpurj-
fxaros r) ueXrjvrjs iv vefyei SeSpocno-ixevoj, koIXoj Kal
avvex^i rrpos 4>avraalav, ojs iv Karorrrpcp <f>av-
ratopLevqv Kara kvkXov Trepi<\>epeiav . Kopbfjras re
Kal rrojyojvlas Kal Xafirraolas rrvpd elvai vc^earcbra
naxovs dipos els rov aldepojorj roirov dvevex^evros.

153 aeXas 8e irvpos ddpoov etjai/jiv iv dipt <f>epop,evov
raxioJS Kal (fjavracrlav fjbrjKovs ipufralvovros . verov
8' Ik ve<f>ovs pierafioXrjv els vSojp, eTreiodv r) e/c
yijs r) Ik OaXdrrrjs dvevex^elaa vypaola ix^ rjXlov
fjbrj rvyxdvrj Karepy 'aulas' Karaifjvx^ev oe rodro
TrdxvrjV KaXeladai. ^aAa^a^ oe vec/jos TreTvqyos,
vtto TTvevfiaros hiad pv(f)6ev yiova 8' vypov e/c
vecf)ovs 7T€7T7)y6ros > ojs HocreiScovios iv roj oySoco
rod QvoiKod Xoyov dcrrpaTrr)v 8' e^aiftiv vecfxDv
TTaparpifiojievajv r) pr/yvvfievajv vtto Trvevpiaros,
ojs TjTjvow iv tw Ilepl rod oXov fipovrr)v Se rov

154 rovrojv ipocfyov Ik Traparplipeojs r) pf]^eojs' Kepavvov

° The lacuna of the mss. can be filled from the parallel
passage of Aetius, Diels, Doxographi Graeci, p. 374 a 23.

256

VII. 1.31-1.14. ZKNO

Of the changes which go on in the air, they describe
winter as the cooling of the air above the earth due
to the sun's departure to a distance from the earth ;
spring as the right temperature of the air consequent
upon his approach to us ; summer as the heating of
the air above the earth when he travels to the
north ; while autumn they attribute to the receding
of the sun from us. As for the winds, they are
streams of air, differently named a according to the
localities from which they blow. And the cause of
their production is the sun through the evaporation
of the clouds. The rainbow is explained as the
reflection of the sun's rays from watery clouds or, as
Posidonius says in his Meteorology, an image of a
segment of the sun or moon in a cloud suffused with
dew, which is hollow and visible without intermission,
the image showing itself as if in a mirror in the form
of a circular arch. Comets, bearded stars, and meteors
are fires which arise when dense air is carried up to
the region of aether. A shooting star is the sudden
kindling of a mass of fire in rapid motion through the
air, which leaves a trail behind it presenting an appear-
ance of length. Rain is the transformation of cloud
into water, when moisture drawn up by the sun from
land or sea has been only partially evaporated. If
this is cooled down, it is called hoar-frost. Hail is
frozen cloud, crumbled by a wind ; while snow is
moist matter from a cloud which has congealed : so
Posidonius in the eighth book of his Physical Dis-
course. Lightning is a kindling of clouds from being
rubbed together or being rent by wind, as Zeno says
in his treatise On the Whole ; thunder the noise these
clouds make when they rub against each other or
burst. Thunderbolt is the term used when the fire is

vol. ii s 257

DIOGENES LAERTIUS

8' e^aiptv cr<j)ohpdv fjiera ttoXXtjs iSta? TtiTTTovaav
€7tl yrjs, V€(f)a>v TraparpL^ofJLevcov r) prjyvvpbevajv
vtto TrvevpiaTos . ol he ov(7Tpo(f)rjv 7TVpo)8ovs depos
fiiaiajs Kara^epojJiiviqv . TV(j)a)va he Kepavvov
ttoXvv, fiiaiov Kal TrvevpiaTwhr] r) Trvevpia Karrvwhes
ippajyoros vd(j)ovs' TrprjoTrjpa <he> ve<f)os Trepi-
ox^dev rrvpl pbera 7TV€V{jlcltos . <veicrp,ovs he ylve-
o6ai pvevros rrvevpiaTog > els ra KOiXtDpLara rfjs
yfjs r) Ka9eipx@€VTos [nvevpiaTOs] ev rfj yfj, Kadd
<f>iqui Yloaeihdjvios ev rfj oyhorj- elvai 8' avrcov
tovs fiev creicr/AaTtas , > tovs he ^acr/xartas*, tovs he
/cAt/xaTta?, tovs 8c ^paoyxarias".

155 'ApeWet 8' avTols Kal rrjv hiaKocrp,r]oiv (Lhe
exeiv pLecrrjv rrjv yrjv KevTpov Xoyov errexovoav,
fled' rjv to vhojp G<j>aipoeihes , exov to olvto KevTpov
Tjj yfj, <jj(jt€ ttjv yrjv ev vhaTi elvai' pueTa to vhojp
8' depa eacj)aipajpLevov. kvkXovs 8' etvai ev tQ>
ovpavcv TrevTe, ow TrpwTov dpKTiKov del <f>aivo-
pievov, hevTepov TporriKov Sepivov, tp'itov lcrr]p,e-
pivov, TeTapiov xei/Aepivov TpornKov, TrepLTrrov
avrapKTiKov d(f>avrj. XeyovTai he rrapdXArjXoL ko.96tl
ov ovvvevovuiv els aAA^Aous" ypd<^>ovTai pievToi
rrepl to avro KevTpov. 6 he ^athiaKos Xo£6s ecrTiv,

156 ws* emajv tovs TrapaXXfjXovs . ^coval r errl ttjs
yrjs elcrt trevTe' rrpajT-q fiopeios [/cat] vrrep tov
dpKTiKov kvkXov, doLKrjTos hid ipvxos' hevrepa
evKpaTos' Tplrr) doiKrjTOS vtto KavpLaTOJV, r) hia-
KeKav\xevr] KaXovp.evr]' TeTapTrj r) dvTevKpaTOS'
TTepLTTTr) votios, doiKrjTOS hid i/jvxos.

a For Kav/xaTias of mss. Cobet reads tcXi/turius.

6 The KivTpov is rather an axis (namely, a diameter of the
celestial sphere) than a point.
258

VII. 154-15(3. ZENO

violently kindled and hurled to the ground with great
force as the clouds grind against each other or are torn
by the wind. Others say that it is a compression of
fiery air descending with great force. A typhoon is
a great and violent thunderstorm whirlwind-like, or a
whirlwind of smoke from a cloud that has burst. A
" prester is a cloud rent all round by the force of
fire and wind. Earthquakes, say they, happen when
the wind finds its way into, or is imprisoned in, the
hollow parts of the earth : so Posidonius in his eighth
book ; and some of them are tremblings, others
openings of the earth, others again lateral displace-
ments, and yet others vertical displacements.

They maintain that the parts of the world are
arranged thus. The earth is in the middle answering
to a centre ; next comes the water, which is shaped
like a sphere all round it, concentric with the earth,
so that the earth is in water. After the water comes
a spherical layer of air. There are five celestial
circles : first, the arctic circle, which is always
visible ; second, the summer tropic ; third, the circle
of the equinox ; fourth, the winter tropic ; and
fifth, the antarctic, which is invisible to us. They
are called parallel, because they do not incline
towards one another ; yet they are described round
the same centre. b The zodiac is an oblique circle, as
it crosses the parallel circles. And there are five
terrestrial zones : first, the northern zone which is
beyond the arctic circle, uninhabitable because of
the cold ; second, a temperate zone ; a third, un-
inhabitable because of great heats, called the
torrid zone ; fourth, a counter-temperate zone ;
fifth, the southern zone, uninhabitable because of
its cold.

259

DIOGENES LAERTIUS

Ao/cet 8' avTols rrjv jJLev <f>v<7LV etvat irvp reyyiKov •>
6$tp j3aol£,ov els yiveoiv, oirep icrrl rrvedp^a rrvpo-
etSe? /cat re^oetSeV rrjv 8e ipvxrjv alcrdrjTLKTjV
<()>v<jiv>. ravrr\v 8' that ro avp,</)V€s r\plv TTvedpua-
8to /cat aGi\xa etvat Kal puerd rov ddvarov iirip^iveiv
<j)dapT7)V 8' V7Tdpx€tv, rrjv 8e rGiv oXojv d(f>9aprov,

157 rjs p>€prj elvau rds h> rots ^toots'. Z,tJvojv 8' o
Ktrteu? /cat 'AyrtVarpos - eV rots' Ilept *pvxr\s Kal
IlocretSaWos- rrvedpLa evdeppiov elvau rrjv ifjvxtfv
rovro) ydp rjpias elvai epinvovs Kal vito rovrov
KLvelodai. \\Xedvdiqs p^ev ovv rrdaas eVtStatxeVetv

Ue^pt TTjS €K7TVp(J}a€U)S, XpVGLTTTTOS 8e TO-S" TU)V
GO(j)0)V pLGVOV.

}>l<Ep-q 8e ipvxfjs Xiyovcnv d/cra>, rag irivr at-
adrjoreis Kal roi)s iv rjpiiv OTrcp/zaTt/cous" Xoyovs Kal
ro <$>ix>vr]TiKov Kal to XoyiariKov . opav 8e rod
fjLeratjv rfjs opdaecos Kal rod V7tok€L}1€vov <ba)ros

€VT€lVOp,€VOV K0JV0€L$O)S, Kadd (f)T)GL XoU 0X71770 S"

iv hevripoj rwv Ouat/cojy /cat 'A77oAAoSa>oos\
yiveadai \xivroi to KOJVoetSes rod depos TTpog rfj
oipei, ttjv 8e fidcriv irpos r<2) doa>/xeVar d>s 8td
fio.KTT}pias ovv rod raOevro? dipos ro fiXerropLevov
dvayyeXXeaOai .

158 'A/couetv 8e rod /xera^i) rod re <f>a)vodvrog Kal
rod aKovovros dipos TrXrjrropLevov orfiaipoeiocbs,
elra Kvp,arov\iivov Kal rax? d/coat? TTpoaTrirrrovros,
oj9 /cu/xarourat ro iv rfj oe^apuevfj vocop Kara
kvkXovs vtto rod ipbfiX-qdevros Xtdov. rov Se
vttvov ylveadai e/cAuo/xeVou rod aladqriKod rovov

260

VII. 156-158. ZENO

.Natur e in their view is an artistically working fire,
going on its way to create ; which is equivalent to
a fiery, creative, or fashioning breath. And the
soul is a nature capable of perception. And they
regard it as the breath of life, congenital with us ;
from which they infer first that it is a body and
secondly that it survives death. Yet it is perish-
able, though the soul of the universe, of which
the individual souls of animals are parts, is in-
destructible. Zeno of Citium and Antipater, in their
treatises De anima, and Posidonius define the soul
as a warm breath ; for by this we become animate
and this enables us to move. Cleanthes indeed holds
that all souls continue to exist until the general
conflagration ; but Chrysippus says that only, the
souls of the wise do so. a

They count eight parts of the soul : the five senses,
the generative power in us, our power of speech,
and that of reasoning. They hold that we see when
the light between the visual organ and the object
stretches in the form of a cone : so Chrysippus in
the second book of his Physics and Apollodorus.
The apex of the cone in the air is at the eye, the
base at the object seen. Thus the thing seen is
reported to us by the medium of the air stretching
out towards it, as if by a stick.

We hear when the air between the sonant body and
the organ of hearing suffers concussion, a vibration
which spreads spherically and then forms waves and
strikes upon the ears, just as the water in a reservoir
forms wavy circles when a stone is thrown into it.
Sleep is caused, they say, by the slackening of the
tension in our senses, which affects the ruling part of

a Cf. Aet. Plac. iv. 19. 4 (Arnim, ii. p. 140).

261

DIOGENES LAERTIUS

7T€pl TO rjyejJLOVLKOV. OLLTLOLS Se TO)V TTadoJV 0L7TO-

XeiTTOVdi rag vepl to irvevpLa t ponds.

T^nepfjia 8e Xiyovoiv elvai to olov re yewav
TOiavT* d</>' olov /cat avTO anreKpidt)' avdpcoTrov
Se GTrdpfjua, o \ieQlr\aLv 6 dvdpwrros /xe#' vypov,
crvyKipvacrdcn, toIs ttjs tpvxfjs fiepeai kcltol puyjiov

159 tov tojv Trpoyovojv Xoyov . elvai 8' avTO XpJcr-
lttttos (f)T)Giv iv Trj hevTepq Ttov Ouat/caiv Trvevpba

KCLTO. TTjV OVCTLOLV, CO? SfjXoV €K TO)V €LS TTjV

yrjv KaTafiaXXofAevojv ott e p fidr cov , a TraXaiojQevTa

OVKCTL (f)V€TCLL, OJS" SrjXoV hia7T€lTV€VKvLaS ai)Tols

ttjs Svvdpieojs. /cat d^>' oXojv 8e tlov oajp,aTOJV
avro <f>acri Kara^ipeodai ol irepl tov Hcf>alpov'

7T0LVTOJV yOVV yeVVTJTlKOV elvOLL TOJV TOV CrajfJLOLTOS

\iepdv . to Se ttjs drjXeias dyovov airo^aivovTai'
6.TOVOV T€ yap elvai /cat dAtyov /cat uSaTajSes", ojs
6 Hcfralpos <f)r]crLV. rjyefioviKov 8' etvat to Kvpioj-
TaTOV ttjs ifjvxrj$, iv to at (f>avTaoiai /cat at oo/xat
yivovTai /cat 66 ev 6 Xoyos dvaTrepmeTai • oirep
elvai iv Kapoia.

160 TauTa \xev /cat tol <f>vcriKa to ooov r\\ilv airo-
Xpo'wTOJS ^X €LV & OK d, CTTO^a^o/xeVot? ttjs crvfi-
/xeT/otas" tov crvyypdniJLaTos . a 8e Ttves" i£ avTcov
Scqvexdrjcrav, eoTi Taoe.

Kecf>. p'. APISTHN

'AptcrTOJV o Xto? o (bdXavdos, iiriKaXovfJievos
Heiprjv, TeXog e<f>r)crev eluai to d$ia(J)6poJS ex ovra
£,rjv TTpos tol /xeTafu dpeTTJs /cat /ca/cta? ^78'
rjvTivovv iv avTGis rrapaXXayrjv airoXemovTa, aXX
262

VII. 158-160. ZENO— ARISTON

the soul. They consider that the passions are caused
by the variations of the vital breath.

Semen is by them denned as that which is capable
of generating offspring like the parent. And the
human semen which is emitted by a human parent
in a moist vehicle is mingled with parts of the soul,
blended in the same ratio in which they are present
in the parent. Chrysippus in the second book of
his Physics declares it to be in substance identical
with vital breath or spirit. This, he thinks, can be
seen from the seeds cast into the earth, which, if
kept till they are old, do not germinate, plainly
because their fertility has evaporated. Sphaerus and
his followers also maintain that semen derives its
origin from the whole of the body ; at all events
every part of the body can be reproduced from it.
That of the female is according to them sterile,
being, as Sphaerus says, without tension, scanty, and
watery. By ruling part of the soul is meant that
which is most truly soul proper, in which arise
presentations and impulses and from which issues
rational speech. And it has its seat in the heart.

Such is the summary of their Physics which I have
deemed adequate, my aim being to preserve a due
proportion in my work. But the points on which
certain of the Stoics differed from the rest are the
following.

Chapter 2. ARISTOX (c. 320-250 B.C.)

Ariston the Bald, of Chios, who was also called the
Siren, declared the end of action to be a life of
perfect indifference to everything which is neither
virtue nor vice ; recognizing no distinction whatever

263

DIOGENES LAERTIUS

€7TlOr}S €771 TTCLVTOJV e\ovra' elvai yap OfLOLOV TOP

oo<f)6v rep dyaOcp viroKptrfj, os av re Sepalrov
av re Wyafiefivovos irpdocoTTOv dvaXdflr), eKarepov
VTTOKpLvelrai tt pour) Kovr cos. rov re <f)vaiKov rd-nov
koll rov AoyiKov avfjpei, Xeycov rov fiev elvai vrrep
rjp,as } rov 8' ovSev irpos rjfJL&s, f.idvov Se rov tjOlkov
elvai irpos r)p.as.

161 'Eot/ceVat he rov? $LaXeKru<ovs Xdyovs rots
apaxylois , a Kalroi SoKovvra reyyiKov ri eficfxiiveiv,
dxprjard euriv. dperds r ovre iroXXds elcrrjyev,
cos 6 ZjTjvcov, ovre {jllclv ttoXXols dvdp,aoi kolXov-
p,evr)v, cos ol ^leyapuKol, aAAa Kara rd irpos ri
ircos ex^tv. ovrco Se cf>iXooo(f)cov /cat ev K.vvoadpyei
SiaXeyopuevos lo-yyuev alperivr-qs aKovaai. MiA-
ridSrjs ovv Kal AlcfrcXos * Kpiarcoveioi npoa-
rjyopevovro. r)v 8e res ireiGriKos Kal o^Ato ire-
7TOL7]fJbevos' ddev 6 Tlficov (f>r]crl irepl avrov,

Kai ns ' Aplarcovos yeverjv and 1 alfJbvXov 2 cXkcov.

162 YlapafiaXcov Se HoXe/icovL, (fy^orl AiokXyjs o

^sldyvrjs, fieredero, "Ltjvcovos dppcooria jxaKpa

irepiireadvros . \xdXiara Se irpoaelx^ T^rcoiKco ody-

[xari rep rov o~o<j>dv dod£acrrov elvai. rrpos o

Ylepaalos evavrtovfievos SlSv/jlcov ddeX(f>cov rov

erepov eirolrjcrev avrco irapaKaradr/K-qv dovvai,

eireira rov erepov drroXafielv' Kal ovrcos diropov-

fievov Sir/Xeytjev. direr elver o Se irpos 'ApKecrlXaov

ore deacrdfievos ravpov reparcoSrj fxrjrpav ex ovra >

1 yevvrjs airo vulg. : corr. Meineke.
2 tl . . . aXptfhov Diels.

a Frag-, to I).

* SoWachsmuth. Diels would prefer : " deriving winning
manners from the wiles of Ariston."
26 \-

VII. 160-162. ARISTON

in things indifferent, but treating them all alike.
The wise man he compared to a good actor, who. if
called upon to take the part of a Thersites or of an
Agamemnon, will impersonate them both becom-
ingly. He wished to discard both Logic and Physics,
-lying that Physic^ was beyond our reach and Logic
did not concern us : all that did concern us was
Ethics.

Dialectical reasonings, he said, are like spiders'
webs, which, though they seem to display some
artistic workmanship, are yet of no use. He would
not admit a plurality of yirtues with Zeno, nor again
with the Megarians one single yirtue called by many
names ; but he treated yirtue in accordance with
the category of relatiye modes. Teaching this sort
of philosophy, and lecturing in the Cynosarges, he
acquired such influence as to be called the founder of
a sect. At any rate Miltiades and Diphilus were
denominated Aristoneans. He was a plausible
speaker and suited the taste of the general public.
Hence Timon's yerse about him a :

One who from wily Ariston's line boasts his descent. 6

After meeting Polemo, says Diocles of Magnesia,
while Zeno was suffering from a protracted illness,
he recanted his views. The Stoic doctrine to which
he attached most importance was the wise man's
refusal to hold mere opinions. And against this
doctrine Persaeus was contending when he induced
one of a pair of twins to deposit a certain sum with
Ariston and afterwards got the other to reclaim it.
Ariston being thus reduced to perplexity was refuted.
He was at variance with Arcesilaus ; and one day
when he saw an abortion in the shape of a bull with

265

DIOGENES LAERTIUS

" OL/JLOL," €(f)r] } " SeSoraL WpKecnAda) liriyjEipr\\x(i
Kara rfjs evapyelas."
163 Ilpos Se rdv cf)d/jL€vov 'A/caS^uaiVcov ovbev
KaraXafjL^dveLV , " dp" ouSe rdv ttXttjolov crov kclO-
ijfievov opas; " elirev dpvrjcrapLevov Se,

ris Se cr' irv(f)Xco(j€v (ecfirj), tls d<j>eiXero Xa/jLirdSos
avyds ;

BijSAia S' avrov (fjeperai TaSe -

HpOTp€7TTLK0)l' fi' .

Yiepl roZv Z/ji'iovos ooyp.drojv.

Aui.Xoyoi.

2^oAwv g - '.

Ile/n crocfjias (yiarpifiCjv f.

'EpcoTtKcu SiaTpifiai.

^Yttojja'i'ijjjito. i'—lp KtvoOo^ias.

'YTrofAinj/AaTOJV kg .

'A7roiJ.vr1iJ.ovev/Ao.T0jv y / .

XpeiuJv ta.

Upos tovs pijropas.

Upos ros 'AXe^tvov dvriypacfjds.

Tlpbs rov<5 SiaAe/cTiKot'9 y .

TLpbs KXeavOr/v, 'E— icrToAfoy 8'.

Havalriog Se /cat YiOJcriKpdrrjs pidvas avrov rds
iiricrroXds (fiacre, rd 8' a'AAa rod TrepiTrar-qriKov
' ApLorojvos .
164 ToOroy Aoyos" cfjaXaKpov ovra iyKavOrjvat vtto
tjXlov Krai tSoe reXevrrjaai. rt poaeir al^ap.€v o'
avrqj rovhe rdv rpoTtov to) Idpifioj rep ;^a>Aar
266 l

VII. 162-164. ARISTON

a uterus, he said, " Alas, here Areesilaus has had
given into his hand an argument against the evidence
of the senses."

When some Academic alleged that he had no
certainty of anything, Ariston said, " Do you not
even see your neighbour sitting by you ? " and when
the other answered " No," he rejoined,

Who can have blinded you ? who robbed you of luminous
eyesight ?

The books attributed to him are as follows :

Exhortations, two books.

Of Zeno's Doctrines.

Dialogues.

Lectures, six books.

Dissertations on Philosophy, seven books.

Dissertations on Love.

Commonplaces on Vainglory.

Notebooks, twenty-five volumes.

Memorabilia, three books.

Anecdotes, eleven books.

Against the Rhetoricians.

An Answer to the Counter-pleas of Alexinus.

Against the Dialecticians, three books.

Letters to Cleanthes, four books.

Panaetius and Sosicrates consider the Letters to
be alone genuine ; all the other works named they
attribute to Ariston the Peripatetic.

The story goes that being bald he had a sunstroke
and so came to his end. I have composed a trifling
poem upon him in limping iambics as follows a :

° A nth. Plan. v. 38.

267

DIOGENES LAERTIUS

ri S?) yepcov cov /cat <j)dXav6os, d> 'plcrrcuv,
rd /Jpe'y^t' eSaj/cas- rjXtcp KaronrrjaaL ;
roiydp rd depfjiov rrXelov rj Se'ot ^rjrcov
rov ipvxpov ovrcos evpes ov OeXwv "Abrjv.

Teyove Se /cat dAAo? 'Aoiotojv 'lovXirfr-qs rrepi-
7tolt7]tik6s, 6 Se' rts" /xouat/cos" WOtjvollos, rirapros
7tol7]tt]s rpaytpdias, Trepunros 'AAateus" Texas'
yeypacfxjus p-qropLKas, e/cros" 'AAe^aySpeus- rrepi-

TTOLTrjTLKOS.

Ke</>. y\ HPIAAOS

165 "HptAAo? S' o Kap^Sdvto? reAos" etWe ttjv eVt-
ar-qpaqv, OTTep eVrt £rjv del rtdvr dva(f>€povra Trpos

TO pi€T €7TLGTTJpbrjg t.TjV Kol pLTj TTJ dyVOLCL Sta-

f$efiXrjp,ivov . etvai Se rrjv iTTLorrijpLTjv e£iv iv
<f>avraaicx)v TTpouhi^ei dvvirdirrairov vtto Xoyov.
7tot€ S' eAeye pbrj&ev etvat reXos, dXXd Kara rds
7T€pLorrdaeLS /cat rd irpdypLar aXXdrreadat avrd,
d>s /cat rov avrdv ^aA/co^ ?} 'AAe^dvSpou yivopievov
dvopidvra r) HojKpdrovs . Sta</>epety Se re'Aos" /cat
inroreXtSa' rrjg puev yap /cat to*)? p.77 crocfrovs crro-
Xa^eodai, rod Se piovov rov ao(f)6v. rd Se puera^v
dperrjs /cat /ca/cta? dStd</>opa elvai. ecrri S' aj)rou
ret /3t/3At'a dAtyocrrt^a /xeV, $vvdp,ecos Se /xecrrd
/cat 7T€pLexovra avripprjcreis 77009 Z^i/awa.

166 Ae'yerat S' drt 77atSos" dvrog avrov -qpdod-qvav
Ik(ivol, ov$ diTorpeijjai fiovX6p,€VOS 6 Tj-qvojv rjvdy-
/cacre £vpaa8ai "HptAAov, ot S' direrpdrtovro.

Td Se jSt/3Ata eVrt rdSe -
268

VII. 164-1C6. ARISTON- -HERILLUS

Wherefore. Ariston, when old and bald did you let the sun
roast your forehead ? Thus seeking warmth more than was
reasonable, you lit unwillingly upon the chill reality of Death.

There was also another Ariston, a native of Iulis a ;
a third, a musician of Athens ; a fourth, a tragic poet ;
a fifth, of Halae, author of treatises on rhetoric ; a
sixth, a Peripatetic philosopher of Alexandria.

Chapter 3. HERILLUS (for. c. 260 b.c.)

Herillus of Carthage declared the end of action
to be Knowledge, that is, so to live always as to
make the scientific life the standard in all things and
not to be misled by ignorance. Knowledge he de-
fined as a habit of mind, not to be upset by argument,
in the acceptance of presentations. Sometimes he
used to say there was no single end of action, but
it shifted according to varying circumstances and
objects, as the same bronze might become a statue
either of Alexander or of Socrates. He made a dis-
tinction between end-in-chief and subordinate end :
even the unwise may aim at the latter, but only the
wise seek the true end of life. Everything that lies
between virtue and vice he pronounced indifferent.
His writings, though they do not occupy much space,
are full of vigour and contain some controversial
passages in reply to Zeno.

He is said to have had many admirers when a
boy ; and as Zeno wished to drive them away, he
compelled Herillus to have his head shaved, which
disgusted them.

His books are the following :

a The town in Ceos to which Bacchylides belonged :
Ael. Var. Hist. iv. 15.

269

DIOGENES LAERTIUS

TLepl dcTKi'jcreiDS.
Tlepl —aOoijv.
Tlepl VTroXr/xfiOiS.
X opotfk -/]<;.
MaievTLKOS.
'Arricfiepon'.
AiSdcTKaXos.
Aio.cTKevdfov.

'Epp.rj<s.

Mvyoeia.
AidXoyoi.
Qecreojv r/OiKm'.*

Keep. 8'. AIONTSIOS

Alovvctlos 8' o Mera^e/zevos' reAos elrre ttjv
rjoourjv 8ta TrepiurauLv d</>#aAtuas" aAy-^cras" yap
IrtiTTovios ojKvrjuev elrrelv rov ttovov doid<f)opov.

r Hv 8e 77(11? piev QeocfidvTOV, TToAecos 8' 'Hpa-
/cAetas". rjKovae 8e, Kadd (j)7]Gi Ato/cAi^s", vrptoTov
fikv ' Hpa/cAet8oL> ro£i ttoALtov, eVerr' 'AAe£tVoi>
/cat Me^687j/xou, YeAeuratov 8e Z^vawos.
167 Kat /car' ap^ds" /zev (friAoypapLpLaros dV ttclvto-
hairois €7T€X€ip€L TTooq^auiv , €77ttra 8e /cat "Aparoy
dneoexeTo, {,-qAojv avrov. aboard? 8e rov ZjtJvcovgs
npos rovs Kup^val/cous' aTrerpdir-q /cat et's" re ra
Xa/xatTf-rreta clcrrjei /cat TaAA' dnapaKaAvTrrcog
r)ov7rddei. fttovs 8e 7rpos" ra oySorJ/co^r' aatrta
Karecrrpeipe .

a Of. § 87.

b i.e. the author of the astronomical poem ^ai^e^a, not
the statesman of that name, the protagonist of the Achaean
League, whose Life we have in Plutarch.

270

VII. 166-1G7. HERILLUS -DIONYSIUS

Of Training.

Of the Passions.

Concerning Opinion or Belief.

The Legislator.

The Obstetrician.

The Challenger.

The Teacher.

The Reviser.

The Controller.

Hermes.

Medea.

Dialogues.

Ethical Themes.

Chapter 4. DIONYSIUS (c. 330-250 b.c.)

Dionysius, the Renegade," declared that pleasure
was the end of action ; this under the trying circum-
stance of an attack of ophthalmia. For so violent
was his suffering that he could not bring himself to
call pain a thing indifferent.

He was the son of Theophantus and a native
of Heraclea. At first, as Diocles relates, he was a
pupil of his fellow-townsman, Heraclides, next of
Alexinus and Menedemus, and lastly of Zeno.

At the outset of his career he was fond of literature
and tried his hand at all kinds of poetry ; afterwards
he took Aratus b for his model, whom he strove to
imitate. When he fell away from Zeno, he went
over to the Cyrenaics, and used to frequent houses
of ill fame and indulge in all other excesses without
disguise. After living till he was nearly eighty years
of age, he committed suicide by starving himself.

271

DIOGENES LAERTIUS

Bt/?Ata 8' avrov (f>eperat rdSe'
Ilepl aTradeias /3'.

Uepl d(TKij(T€(JJS f3'.

Ilepl fjSovfjs 6'.

Uepl ttXovtov kcu y^dpiTos kcu ripioplas.

Uepl av6p(o—(jJv x/5')crea)?.

Uepl evri'Xias.

Uepl dpxal(DV fiacrtXeon'.

Tlepl twi' eiraivovpevw.

Uepl [SapfiapLKOJV edu)V.

Kat ovtol uev ol hievex^evres . Ste8e£aro 8e rov
TLrjveova liXedvd-qs , 77-ept ou Ae/creov.

168 Kef e'. KAEAN0HS

KAeavflrj? Oavtou "ACTcrto?. ovros irpcorov rjv
TTVKrrjs, cos <f>rjcriv 'Avnodevrjs ev AtaSo^at?.
d<f>iKouevos 8' et? 'A^^vas 1 reucjapas k\cov hpa^uds,
/ca#a (^>acrt rives, kcu ZjTjvcovi vapa^aXcov e\/>tAo-
cr6(f)rjGe yevvaiorara kcu ZttI rcov avrcov eueive
ooyudrcov . hiefio-qdq 8' eVt (jyiXorrovia, 6s ye
Trevrjs cov dyav cop/JLTjcre fjucrOofiopeLV /cat vvKrcop
uev ev rols Krj7roLS rjvrXei, ued' rjuepav 8' ev rols
Xoyois eyvuvdt,ero- 69ev kcu QpedvrXrjs eKXrjdr).
<f)aal 8' avrov Kat els hiKaor-qpiov d)(Qrjvai, Xoyovs
hujGovra TToOev is rooovrov eveKTr/s cov Sia^fj'
e-neiT aTrocpvyelv , rov re K-qirovpov udprvpa

169 Trapauxovra Trap* ov rjvrXet, /cat rrjv oX^ltottcoXiv
Trap" fj raXcjura eirerrev. dnooe^auevovs 8' avrov
rovs ' Apeonaylras ifjrj(f)Lcrao-9aL 8e/ca uvds oodrjvat,
272

VII. 167-169. DIONYSIUS— CLKANTIIKS

The following works arc attributed to him :

Of Apathy, two books.

On Training, two books.

Of Pleasure, four books.

Of Wealth, Popularity and Revenge.

How to live amongst Men.

Of Prosperity.

'&'

Of Ancient Kings.

Of those who are Praised.

Of the Customs of Barbarians.

These three, then, are the heterodox Stoics. • The
legitimate successor to Zeno, however, was Cleanthes :
of whom we have now to speak.

Chapter 5. CLEANTHES (331-232 b.c.)

Cleanthes. son of Phanias, was a native of Assos.
This man, says Antisthenes in his Successions of
Philosophers, was at first a pugilist. He arrived in
Athens, as some people say, with four drachmas
only, and meeting with Zeno he studied philosophy
right nobly and adhered to the same doctrines
throughout. He was renowned for his industry,
being indeed driven by extreme poverty to work
for a living. Thus, while by night he used to draw
water in gardens, by day he exercised himself in
arguments : hence the nickname Phreantles or Well-
lifter was given him. He is said to have been
brought into court to answer the inquiry how so
sturdy a fellow as he made his living, and then to
have been acquitted on producing as his witnesses
the gardener in whose garden he drew water and
the woman who sold the meal which he used to crush.
The Areopagites were satisfied and voted him a

vol. ii T 273

DIOGENES LAERTIUS

Z,rjva>va oe KwAvoai Aafielv. (j>aol oe /cat 'Avrt-
yovov avra> rpiox^Aias Souvat. r\yov\xevov re tlov
i(f)rifi<jov 67tl Tiva Oeav vtt* dvepuov irapayv\xva)Qrivai
Kal 6(f)9r)vai ayiTOJva' €(/>' to Kporco TifJLr)dr}vai
V7T* 'AdrjvaLCvv, Kadd Stjoi A^uT^-ptos" 6 ~Sldyvrj£

€V Tols 'OjJUDVVfJLOLS. idaVfJidodr] 07] OVV Kal 8tCt

rooe. (fjaal oe Kal ' Avriyovov avrov TrvdeoOai
ovra aKpoarrfv, Sta, rl dvrAel- rdv 8' etVetv, " oVtAoj
yap jjiovov ; r tS ; ou^t OKairra) ; ri 8'; ovk apoa)
Kal nravra ttolo) <f>iAooo<f)ias eVe/ca; " /cat yap 6
7jT)vujv avrov ovveyv\xvat,ev el? rovro Kal eKeAevev
170 ofioAdv <f>epeiv arrcxfiopas} /cat rror ddpoiodev rd
Kepfia e/co/xtaev etV \xiuov rwv yva>pi/JLO)v /cat
(fy-qai, " KXedvO-qg p,ev Kal dXkov VLAeavdr/v SiWtr'
dv rpe<f>eiv, el fiovAotro' ol 8' e^ovres odev rpa-
(f>-qoovrat Trap* erepojv eTTit^rovoi rciTm^Seta,
Kaiirep aWt/xeVojs" (f>iAooo(f>ovvres ." odev Srj Kal
hevrepos 'HpaKAfjs 6 l\Aedv9r)s e/caAetro. rjv
he itovikos p,ev, a<f>voiKos oe Kal fipaovs vnep-
fiaAXovTOJS' 8to /cat Tl/jlojv nepl avrov cfrrjcriv
ovtojs •

rig 8' ovtos /cTtAo? cos erriTTOjAelraL CTTt^a? dvopujv, 2
fjLO)AvTr]s eireujv (f)lAos 3 "Aooios, oAfjios droAfiog;

Kat O-KQJTTTOfJieVOS 8' VTTO TCOV OVfJLfJLadrjrtdv

r\veLyero Kal ovos aKOvajv 7rpooeSexero, Aeywv

1 airo(pop6.v Richards coll. § 25,
2 avbptov; Diels. 3 Xidos Diels.

° A slave allowed by his master to hire himself out to
another master was bound by Attic law to refund to his
own master a part (airotpopd) of the wages he received.
Zeno claimed a part of his pupil's earnings.

27 1

VII. K59-170. CLEANTHES

donation of ten minas, which Zeno forbade him to
accept. We are also told that Antigonus made him
a present of three thousand drachmas. Once, as he
was conducting some youths to a public spectacle,
the Mind blew his cloak aside and disclosed the fact
that he wore no shirt, whereupon he was applauded
by the Athenians, as is stated by Demetrius of
Magnesia in his work on Men of the Same Name.
This then also increased the admiration felt for him.
There is another story that Antigonus when attend-
ing his lectures inquired of him why he drew water
and received the reply, " Is drawing water all I
do ? What ? Do I not dig ? What ? Do I not
water the garden ? or undertake any other labour
for the love of philosophy ? " For Zeno used to
discipline him to this and bid him return him an
obol from his wages. And one day he produced a
handful of small coin before his acquaintance and
said, " Cleanthes could even maintain a second
Cleanthes, if he liked, whereas those who possess the
means to keep themselves yet seek to live at the
expense of others, and that too though they have
plenty of time to spare from their studies." Hence
Cleanthes was called a second Heracles. He had
industry, but no natural aptitude for physics, and
was extraordinarily slow. On which account Timon
describes him thus b :

Who is this that like a bell-wether ranges over the ranks
of men, a dullard, lover of verse, hailing from Assos, c a mass
of rock, unventuresome.

And he used to put up with gibes from his fellow-
pupils and did not mind being called the ass, telling

b Frag. 41 D.
c Diels' reading \idos gives the line a far better rhythi

275

DIOGENES LAERTIUS

avros fxovos hvvaudai fiaord^eiv to Zj-qvojvos

171 (j)opriov. kcll ttot 6veihit,6[xevos d>s 8etAo?, " Std
tovto," elirev, " oAtya d/xaprdVaj." TrpoKpivojv
he tov eavTov filov rod rcov ttXovgiojv eXeyev, iv
to (jcfxupL^ovcrLV iKelvoi yrjv avcA^pdv Kal aKapirov
avros epyd£,ecr9ai aKarrrajv. noXXaKis he Kal eavrto
i7T€7rXr]TT€V d>v aKovcras 'ApLOTOJV, " TLVl," €(f>T),

eirnrXriTTeis ; " /cat 05 yeXdcras, " TrpearfivTr),"
(f>r]GL, " TToAtas" p>ev eypvTi, vovv he fir]." elrrovTos
he tlvos WpKeoiXaov pur) -noielv rd heovTa, " irav-
crat/' zfif], " xal p,r) ipeye' el yap Kal Xoyco to
KadrJKOv dvaipei, rols yovv epyois avro nOel."
Kal 6 'Ap/ceortAaos", '•• ov /coAa/ceuo/xat," cfyrjcri'
Trpos ov 6 \\Xedv6r]s , " val,'' e(f>rj, " ere KoXaKevoj
(f>dpievos d'AAa p,ev Xeyetv, erepa he TroieZv."

172 'Epop,eVou tlvos t'l vnoTid evdai Set ra> vlw, " to
ttjs 'HAe/crpas"," e^V*

crtya, crtya, Xerrrov l^yos.

AaKajvos tlvos elnovTos otl 6 ttovos dyadov,
hiaxvdecs (f>7]OLv,

at/xaros" €t? dya#oto, <f)LXov re/cos".

(ji-qal 8' o 'E/caTtuv iv rat? Xpetat?, ev\xop$ov
fjuetpaKiov ecTTOVTos, el 6 els ttjv yaorepa tvtttojv
yacn-pt^et, Kal 6 els tovs pnqpovs tvtttojv pLr}pit > eiy ,>
e<f)r), " av \ievToi tovs hia\xr)piap,ovs e^e, /xetpd/ctov
at 8' dvdXoyoL <f>ajval Ta dvdXoya ov TrdvTOJS
cnjfJLalvovai 7rpay/xara." p,etpa/cta> iroTe 8taAeyo-
fjuevos envdeTO el alcrddveTat' tov 8' e-mvevcravTOS ,

a Eur. El. 140. b Horn. Od. iv. 611.

276

VII. 170-172. CLEANTHES

them that he alone was strong enough to carry the
load of Zeno. Once when he was reproached with
cowardice, he replied, " That is why I so seldom go
wrong." Again, when extolling his own manner of
life above that of the wealthy, he used to say that,
while they were playing at ball, he was at work
digging hard and barren ground. He would often
find fault with himself too, and one day when Ariston
heard him doing this and asked, " Who is it you are
scolding so ? " he, laughing, said, " An old man with
grey hairs and no wits." To some one who declared
that Arcesilaus did not do what he ought, his reply
was, " No more of this ; do not censure him. For if
by his words he does away with duty, he maintains it
at all events by his deeds." And Arcesilaus rejoined,
" I am not to be won by flattery." Whereupon
Cleanthes said, " True, but my flattery consists in
alleging that your theory is incompatible with your
practice."

When some one inquired of him what lesson he
ought to give his son, Cleanthes in reply quoted
words from the Electra :

Silence, silence, light be thy step.

A Lacedaemonian having declared that toil was a
good thing, he was overjoyed and said,

Thou art of gentle blood, dear child. b

Dicit autem Hecato in Sententiis eum, cum adulescens
quidam formosus dixisset, Si pulsans ventrem ven-
trizat, pulsans coxas coxizat, dixisse, Tibi habeas,
adulescens, coxizationes : nempe vocabula quae
conveniunt analogia non semper etiam significatione
conveniunt. Once in conversation with a youth he
put the question, " Do you see ? " and when the

277

DIOGENES LAERTIUS

8tct ri ovv," elirev, " iycb ovk alorddvopbai on
aloddvQ; "

173 TitocnOeov rod Tronqrov iv Bedrpco elnovros irpos
avrov rrapovra,

ovs r) KXedvdovg [xojpla fio-qXarel,

€pL€LV€V €77t TOJVTOV W)(r)t JLaro S' ^ 4* dyaudivT€S OL

aKpoaral rov puev eKporrjcrav, rov 8e HojolQeov
i^ifiaXov. puerayivwcrKovra 8' avrov em rfj Xol-
oopia TrpoorjKaro, elrroDV drorrov elvai rov p,iv
Alovvoov Kal rov 'HpaxAea cfrXvapovpiivovs vtto
rojv Troi7]rcov p,rj SpyL^ecrOai, avrov 8' inl rfj
rvypvori fiXaocfyqpLLa hvox^paiveiv. eXeye he Kal
rovs €K rod Trepirrdrov o\xoiov n Trdoytiv rat?
Xvpais, at KaXa)s <f>9€y£dp,€vai avrCjv ovk aKovovai.
Xeyerai oi, ^doKovros avrov Kara Ta-qvojva /cara-
XrjTrrov elvai ro rjOos i$ etSovg, veaviorKovs nvas
evrpaniXovg dyayelv rrpos avrov Kivaioov ioKXr]pa-
yojyrjfjLevov iv dypaj Kal d£iovv ano^aiveadai rtepl
rov rjdovs' rov 8e htarropovpLevov KeXevaai amevai
rov avdpojTTov. to? 8' aTTidjv eKelvog enrapev,
e^to," eiirev, " avrov," 6 KXedvdrjg, " /zaAaKo?

174 eon." npos he rov \xovr)pt) Kal eavrco XaXovvra,

ov (fcavXtp," €(^7], " dv6pd)7TO) AaAet?." d^ctSt-
oavros avra) rivos els ro yrjpas, " Kdya>," £(f>r],

dmeVat fiovXofJLai' orav oe Travra^oOev ip,avrov
vyiaivovra Trepivooj Kal ypd(j)Ovra Kal avayivoj-
aKovra, rrdXiv fxivoj." rovrov (f>aaiv et? oarpaKa
Kal fiocZv ajponXdras ypd(f)€LV arrep tjkov€ rrapd
rov ZjTjvowos, anopia Kepfidrajv ojore ojvqaaodai
XU-pTia. roiovros 8' wv i£iox v(y€ > ttoXXcov Kal

\auck, T.G.F. 2 , p. 823.
278

VII. 172-174. CLEANTHES

youth nodded assent, he went on, " Why, then, don't
I see that you see ? "

He was present in the theatre when the poet
Sositheus uttered the verse —

Driven by Cleanthes' folly like dumb herds,"

and he remained unmoved in the same attitude.
At which the audience were so astonished that they
applauded him and drove Sositheus off the stage.
Afterwards when the poet apologized for the insult,
he accepted the apology, saying that, when Dionysus
and Heracles were ridiculed by the poets without
getting angry, it would be absurd for him to be
annoyed at casual abuse. He used to say that the
Peripatetics were in the same case as lyres which,
although they give forth sweet sounds, never hear
themselves. It is said that when he laid it down as
Zeno's opinion that a man's character could be
known from his looks, certain witty young men
brought before him a rake with hands horny from
toil in the country and requested him to state what
the man's character was. Cleanthes was perplexed
and ordered the man to go away ; but when, as
he was making off, he sneezed, " I have it," cried
Cleanthes, " he is effeminate." To the solitary man
who talked to himself he remarked, " You are not
talking to a bad man." When some one twitted
him on his old age, his reply was, " I too am ready
to depart ; but when again I consider that I am in
all points in good health and that I can still write
and read, I am content to wait." We are told that
he wrote down Zeno's lectures on oyster-shells and
the blade-bones of oxen through lack of money to
buy paper. Such was he ; and yet, although Zeno

279

DIOGENES LAERTIUS

clAAojv ovrojv a£ioX6ycov TL-qvcovos pLaQrjTcov } avros
hiahe^aaSat ttjv o^oX-qv.

Bc/^Ai'a 8e /caAAicrra KaraXeXonrev , a ecrrt raSe*

Uepl \povov.

Uepl rv)? [tov] Zijvwvos <f>v(TLokoyiu.s Svo.
Ttov *Upai<XelTov e^yrjo-ecs, Teo-crapa.
Uepl aicr^v/creaj?.
IIc/h ~e^r//9.
IIpos Av//xoK/Dirov.
II/x>s ' XpurTapyov.
Tlpos "UpcXXov.
Uepl 6pp.7j<i 8vo.
175 * Xp\atoXoy la.
Uepl #ewi'.
Ile/Di yiyavrojv.
Wept vpievalov.

Uepl TOV TTOiqTOV.

Uepl tov KaOi'/KOVTos Tpia.
Uepl evfiovXlas.
Uepl ^d/Dtros.

TLpOTpeTTTlKOS.

Uepl dpeTtov.
lie pi evcfjvias.
Uepl Topyl—7rov.
Uepl <p6ovepla$
Uepl epojTos.
Uepl eXevOeplas.
'Kpo)TiKii re\r//.
Uepl TtpS/s.
Uepl ooqifi.
UoXltlk<U.
llepi (3ovXijs

Uepl vnpjoV.

260

VII. 174 -l-r,. CLEANTHES

had many other eminent disciples, he was able to
succeed him in the headship of the school.

He has left some very fine writings, which are as
follows :

Of Time.

Of Zeno's Natural Philosophy, two books.

Interpretations of Heraclitus, four books.

De Sensu.

Of Art.

A Reply to Democritus.

A Reply to Aristarchus.

A Reply to Herillus.

Of Impulse, two books.

Antiquities.

Of the Gods.

Of Giants.

Of Marriage.

On Homer.

Of Duty, three books.

Of Good Counsel.

Of Gratitude.

An Exhortation.

Of the Virtues.

Of Natural Ability.

Of Gorgippus.

Of Envy.

Of Love.

Of Freedom.

The Art of Love.

Of Honour.

Of Fame.

The Statesman.

Of Deliberation.

Of Laws.

Sfcl

DIOGENES LAERTIUS

Tlepl rov SiKafciv.

Tlepl aytoyfjs.

Tlepl rov Xoyov Tpiu.

Tlepl reXois.

Tlepl KaAwv.

Tlepl — pd^eiov.

Tlepl € — L(TTi'jp.i]^.

Tlepl ficurtXtias.

Tlepl (piXcas.

Tlepl crvfXTrocriov.

Tlepl rov brt rj avrq apery \_kul] dvSpos ko.1 yvvaiKos.

Tlepl rov rov cro(po\' o-ofpurrevetv.

Tlepl y^peiuv.

Aiarptf3ojv Svo.

Tlept rjSovfjs.

Tlepl tSiOiv.

Tlepl tojv diropoiv.

Tlepl 8ia\.€KTiKr}<5.

Tlepl rpo—tov.

Tlepl Kanp/opri/xdroji'.

Tavra avrco rd fit ft Ala.
176 Kat reXevra rovhe rov rporrov hicohr)oev avrco
to ovXov array opevadvrcov Se rcov larpcov, hvo
rjpiepag aTriuyz.ro rpocprjs. Kat rrcos ea^e KaXcos
wore rovs tarpovs avrco rrdvra rd avvqOri ovy-
ycopelv rov Se pLrj avacryeodai, aXX elrrovra ijSrj
avrco TrpocoSoLTroprjadai /cat ra? Aoirras drro-
aypp,evov reXevrrjoat ravrd TL-qvcovi, KaOd c\>aul
rives, [oySorjKovra] 1 errj fiicoaavra Kal aKovcravra
ZjTjvcovos €ttj evveaKaioeKa.

'Errai^afxev Sr) Kal rjpieis rrpos avrov ovrcos'

282

VII. 175-170. CLEANTHES

Of Litigation.

Of Education.

Of Logic, three books.

Of the End.

Of Beauty.

Of Conduct.

Of Knowledge.

Of Kingship.

Of Friendship.

On the Banquet.

On the Thesis that Virtue is the same in Man and

in Woman.
On the Wise Man turning Sophist.
Of Usages.
Lectures, two books.
Of Pleasure.
On Properties.
On Insoluble Problems.
Of Dialectic.
Of Moods or Tropes.
Of Predicates.

This, then, is the list of his works.

His end was as follows. He had severe inflamma-
tion of the gums, and by the advice of his doctors
he abstained from food for two whole days. As it
happened, this treatment succeeded, so that the
doctors were for allowing him to resume his usual diet.
To this, however, he would not consent, but declaring
that he had already got too far on the road, he went
on fasting the rest of his days until his death at
the same age as Zeno according to some authorities,
having spent nineteen years as Zeno's pupil.

My lighter verse a on him runs thus :

a A nth. Plan. v. 36.

1%

DIOGENES LAERTIUS

Alva) Y^Xeavd-qv , dXXd pbdXXov 'AtSrjv
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TO LIT] OX) TO XoiTTOV aV€CTLV €V <f)9lToZs ^X €LV

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Kecf>. $'. ZOAIPOZ

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aTTrjec TTpo? YlroXefialov rov OtAoTraropa. Xoyov
Se TTore yevofievov rrepl rod So^dcreiv rov cro<f)6v
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XofjLevos 6 fiacriXevs iXdy^at avrov, KiqpLvas poas
eKeXevae Traparedrjvai' rod ok H^aipov dirarr]-
Bevros dvefio-qoev 6 fiaaiXeijs ipevSel crvyKara-
reOelodai avrov (fiavracrla. rrpos ov 6 S^atpos 1
evaroxco? direKpLvaro, elrrdjv ovrajs avyxara-
redelcrdaL, oi>x OTL pdai elcrlv, dAA' on evXoyov ion
poas avrds elvac hia(f>ipeiv he r-qv KaraXr]7TriKr)V
(jyavraoiav rov evXoyov. Trpos Se ^Ivrjalorrparov
Karrjyopovvra avrov on YiroXepialov ov ^>t\gl
ftaoiXia elvat, " rotovrov 8' ovra rov YlroXefialov
Kal fSaacXea elvai."

178 Bi/3Aia oe yeypa<f>€ rdoe'

I \ttii KOCfJLOV Ol'O.

Ilepi trtdixetov.
I Ie/w trirepfiaros.
I Up* rv\r^.

■ §37. m-Q05 b.c. ' ' f. ■<»/>■ 8 162.

VII. 176-178. CLKANTIIKS SPHAERUS

I praise Cleanthes, but praise Hades more,
Who could not bear to see him grown so old,
So gave him rest at last among the dead,
Who'd drawn such load of water while alive.

Chapter 6. SPHAERUS (for. c. 220 B.C.)

Amongst those who after the death of Zeno became
pupils of Cleanthes was Sphaerus of Bosporus, as
already mentioned. After making considerable
progress in his studies, he went to Alexandria to
the court of King Ptolemy Philopator. 6 One day
when a discussion had arisen on the question
whether the wise man could stoop to hold opinion,
and Sphaerus had maintained that this was im-
possible, the king, wishing to refute him, ordered
some waxen pomegranates to be put on the table.
Sphaerus was taken in and the king cried out,
11 You have given your assent to a presentation
which is false." But Sphaerus was ready with a neat
answer. " I assented not to the proposition that
they are pomegranates, but to another, that there
are good grounds for thinking them to be pome-
granates. Certainty of presentation and reasonable
probability are two totally different things." Mnesi-
stratus having accused him of denying that Ptolemy
was a king, his reply was, " Being of such quality as
he is, Ptolemy is indeed a king."

The books that he wrote were as follows :

Of the Cosmos, two books.
Of Elements.
Of Seed.
Of Fortune.

885

DIOGENES LAERTIUS

Hepl eAa^/frrojr.

IIpos ras drofxovs koli to. e'iSioXa.

Hepl al(r6i]Tiipi(ov.

Hepl ^HpaxXeiTov irevTe 8iarptf3o)V.

Hepl rrjs yOtKrjS Siara^ecos.

Hepl Kadi']KOVTOS.

He pi opfxrjs.

Hepl TTaBdv 8vo.

Hepl fiao-iXeias.

Hepi AafcowiiCTts Trokireias.

Hepl AvKOvpyov teal Swieparovs Tpia.

Hepl voiiov.

Hepl fxavTiKrjs.

AiaXoyovs eptoTLKOi's.

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Hepl ofxo'uov.

Hepl 6pO)V.

Htpi e£eoj9.

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Hepl bu.vu.rov.

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Hepl Ku.Ti]yopi]\xu.Tiav.

Xif.pl U.\X(\>lfio\lMV '.

'E7TicrToAas.

Kecf>. £V xPYsmnos

179 XpvaiTnrog ' AttoXXcovlov HoXevs 77 Tapaevs, <x>s
'AAefavSpo? Iv AiahoypZs, pia6r]rrj? KAedvdovs.

OVTOS 7TpOT€pOV pl€V h6Xl)(OV 7]GK€i, €7T€LT OLKOVCrGLS

286

VII. 178-179. SPHAERUS— CHRYSIPPUS

Of Minimal Parts.

Against Atoms and Images.

Of Organs of Sense.

A Course of Five Lectures on Heraclitus.

On the Right Arrangement of Ethical Doctrine.

Of Duty.

Of Impulse.

Of the Passions, two books.

Of Kingship.

Of the Spartan Constitution.

Of Lvcurgus and Socrates, three books.

Of Law.

Qij Divination.

Dialogues on Love.

Of the School of Eretria.

Of Similars.

Of Terms.

Of Habit.

Of Contradictions, three books.

Of Discourse.

Of Wealth.

Of Fame.

Of Death.

Handbook of Dialectic, two books.

Of Predicates.

Of Ambiguous Terms.

Letters.

Chapter 7. CHRYSIPPUS (c. 282-206 B.C.)

Chrysippus, the son of Apollonius, came either
from Soli or from Tarsus, as Alexander relates in his
Successions. He was a pupil of Cleanthes. Before
this he used to practise as a long-distance runner ;

287

DIOGENES LAERTIUS

Tj-qvojvos r) \\Aedv6ovs, cog XlokXtj? koll oi nXelovs,

€TL T€ taJVTOS OL7T€(7Tr) (1VTOV KOLL 01)% 6 TV^OJV

eyevero Kara <j>i\oGO$>lav dvr)p ev<f>vr)s Kal o^vraros
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$i7]ve)(dri rrpds Z,r)va)va, dXXa Kal 7rp6s KXedvOrjv ,
(L Kal TroXAaKLS eXeye fxovrjs rrjs rwv hoypidrojv
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iyoj Se TaAAa p,aKapios 7re<f>VK dvr)p

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axjre SoKelv rovs irXeiovs on el rtapd deols r)v
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181 Kat ' ATToXXohojpos 8' o Wdrjvaios ev rfj Tivv-
aywyfj rwv hoyfidrwv, fiovXojievos irapiordveiv on
rd *YjmKovpov ot/ceta hvvdp,ei yeypapLfieva Kal
dirapddera ovra pivploj irXelw earl rwv ^pvalmrov

a Eur. Or. 540-1.

288

VII. 179-181. CHRYSIPPUS

but afterwards he came to hear Zeno, or, as Dioeles
and most people say, Cleanthds ; and then, while
Cleanthes was still living, withdrew from his school
and attained exceptional eminence as a philosopher.
He had good natural parts and showed the greatest
acuteness in every branch of the subject ; so much
so that he differed on most points from Zeno, and
from Cleanthes as well, to whom he often used to
say that all he wanted was to be told what the
doctrines were ; he would find out the proofs for
himself. Nevertheless, whenever he had contended
against Cleanthes, he would afterwards feel remorse,
so that he constantly came out with the lines a :

Hle^t in all else am I, save only where

I touch Cleanthes : there I am ill-fortuned.

So renowned was he for dialectic that most people
thought, if the gods took to dialectic, they would
adopt no other system than that of Chrysippus. He
had abundance of matter, but in style he was not
successful. In industry he surpassed every one, as
the list of his writings shows ; for there are more
than 705 of them. He increased their number by
arguing repeatedly on the same subject, setting
down anything that occurred to him, making many
corrections and citing numerous authorities. So
much so that in one of his treatises he copied out
nearly the whole of Euripides' Medea, and some one
who had taken up the volume, being asked what he
was reading, replied, " The Medea of Chrysippus."

Apollodorus of Athens in his Collection of Doctrines,
wishing to show that what Epicurus wrote with force
and originality unaided by quotations was far greater
in amount than the books of Chrysippus, says, to

vol. ii u 289

DIOGENES LAERT1US

pLpAitOV, <f)7]GLV OVTWS aVTT] TTj Xl^ef " €L /dp TIS*

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y^pVGlTTTTOV pLOVa TO. GKeXtj pL€UV€L." OVTOJ 8'

r\v (f>pov7]p,aTtag ojgt epopievov twos " tlvl gvgttjgo)
tov vlov; " ehreZv, " ipiol' Kal yap el vneXapLpavov

a Eur. Or. 253.
290

VII. 181-183. CHRYSIPPUS

quote his exact words, " If one were to strip the books
of Chrysippus of all extraneous quotations, his pages
would he left bare." So much for Apollodorus. Of
Chrysippus the old woman who sat beside him used
to say, according to Diocles, that he wrote 500 lines
a day. Hecato says that he came to the study of
philosophy, because the property which he had in-
herited from his father had been confiscated to the
king's treasury.

In person he was insignificant, as is shown by the
statue in the Ceramicus, which is almost hidden by
an equestrian statue hard by ; and this is why
Carneades called him Crypsippus or Horse-hidden.
Once when somebody reproached him for not going
with the multitude to hear Ariston, he rejoined, " If
I had followed the multitude, I should not have
studied philosophy." When some dialectician got up
and attacked Cleanthes, proposing sophistical fallacies
to him, Chrysippus called to him. " Cease to distract
your elder from matters of importance ; propound
such quibbles to us juniors." Again, when somebody
who had a question to ask was steadily conversing
with him in private, and then upon seeing a crowd
approaching began to be more contentious, he said :

Ah ! brother mine, thine eye is growing wild :
To madness fast thou'rt changing, sane but now."

At wine-parties he used to behave quietly, though
he was unsteady on his legs ; which caused the
woman-slave to say, " As for Chrysippus, only his
legs get tipsy." His opinion of himself was so high
that when some one inquired, " To whom shall I
entrust my son ? " he replied, " To me : for, if I
had dreamt of there being anyone better than

2&]

DIOGENES LAERTIUS

elval riv ifiov fieXriova, Trap* aura) dv iyd> e</>tAo-
o6(f)ovv." odev (fraalv irr* avrov XexOrjvac,

OLOS 7T€7TVVTaL, TOL §6 GKial d'lGGOVGL'

/cat,

€t firj yap r\v Xpuo"t7T7ros" , ovk aV ijv orod.

TeAo? o' 'Ap/ceatAato /cat AaKvorj, KaBd cj)rj(jt
Hojtlcjv iv rep oyoooj, rrapayevofievo? iv 'A/ca-
184 Srjfiela ovv€(f)LXo<j6(f)rjG€' St' rjv alnav /cat Kara
rrjs ovvt]8eias /cat vrrip avrrjs eVe^etp^ae, /cat rrepl
fjueyeOtov /cat 7rXr]6a)V rfj rajv 'A/cao^/xai/caV
ovvrdaei xprjcdfxevos.

Tovrov iv toj 'QSeta> axoXd^ovrd (f>r)cnv "Ep/x-

L7T7TOS i-TTL 6v<JLO.V VTTO TO)V fJLadrjrdjV /cAl^lfJvat ' €v9a

TrpocreveyKapLevov yXvKVV aKparov /cat tAtyytaaavra
7T€fJL7TTalov a77eA#ety i£ dvdpdjTTcov, rpia /cat e/SSo-
fjb-qKovra fiiix>aavr err), /caret rrjv rpirrjv /cat
rerrapaKocrrrjv /cat €Karocrrr)v 'OAuprrtaSa, Kada
<f)r)aiv W.TToXXoSajpos iv Xpoyt/cots'. /cat eartv r)p,a)v
iraiyviov etV avrov

IXiyyiaae Ba/c^ov e/emtuv x avoov

XpvcrL7T7Tos , oi)8' e^etaaro
ov rrjs orods ovo* r)s Trdrprjs, ov rrjs ipvxijs,

dAA' 7^A#e Sajp,' e's 'AtSea>.

185 "Evtot oi </>aat ye'Aa/rt aua^e^eVra aurw reAeur^-
aar oVou yap ra. cru/ca aural (fyayovros, elrrovra rfj
ypaX StSoVat aKparov imppo^rjcrai rep ovep, virep-
Kayydaavra reXevrrjcrat.
292

VII. 183-185. CHRYSIPPUS

myself, I should myself be- studying with him."

Hence, it is said, the application to him of the line a :

He alone has understanding- ; the others flit shadow-like
around ;

and

But for Chrysippus, there had been no Porch.

At last, however, — so we are told by Sotion in his
eighth book, — he joined Arcesilaus and Lacydes and
studied philosophy under them in the Academy.
And this explains his arguing at one time against,
and at another in support of, ordinary experience,
and his use of the method of the Academy when
treating of magnitudes and numbers.

On one occasion, as Hermippus relates, when he
had his school in the Odeum, he was invited by his
pupils to a sacrificial feast. There after he had taken
a draught of sweet wine unmixed with water, he was
seized with dizziness and departed this life five days
afterwards, having reached the age of seventy-three
years, in the 143rd Olympiad. b This is the date
given by Apollodorus in his Chronology. I have
toyed with the subject in the following verses c :

Chrysippus turned giddy after gulping down a draught
)f Bacchus; he spared not the Porch nor his country nor
his own life, but fared straight to the house of Hades.

Another account is that his death was caused by
a violent fit of laughter ; for after an ass had eaten
up his figs, he cried out to the old woman, " Now
give the ass a drink of pure wine to wash down the
figs." And thereupon he laughed so heartily that he
died.

a Od. x. 495. b ^08-204 n.c. c Anth. Pal. vii. 706.

293

DIOGENES LAERTIUS

Ao/cet 8' VTTepoTTTrjs rts" yeyovevai. rooravra
yovv ovyypdipas ovSevl rcbv fiacriXeojv irpoune-
(fxjjvrjKev. rjpKelio re ypa'iSla) pLovcp, Kada /cat

ArjfJLrjTpLOS €V 'OjJLWVVpLOLS (f>rjGL. UroXtpLCLLOV T€

irpos KXedvdrjv iincrreLXavros r) avrov iXdelv rj
7Tepa/jaL rivd, 2<^atpos" piev aTrrjXde, ^KpvoiTnros 8e
Trepielhe. pLeTa7Tepu/jdp,evos 8e tovs rfjs d$eX<f)rjs
vlels, ' 'ApicrroKpeovra KO.I <&(,XoKpdTr)V, <JVV€Kp6-
TTj(J€. Kdl TTpOJTOS i6dpprj(J€ CT^oA^ e\eiV WTdl-

Qpov hf Avk€lo), Kaddnep /cat 6 TrpoeiprjpLevos
ArjfjLrjTpLos loropel.

186 Teyove he /cat dXAos Y^pvonnros Kvt'Stos- tarposr,
77-ap' ov (fyrjcriv 'Epaa-tOTpaTos" els rd p,dAtcrra
ojcfreXfjadai. /cat erepos vlos 1 tovtov, larpos Uro-
Ae/xatou, o? hLafSXrjdels Trepirf^dt] K0LL p^o.oriyov-
p,evos €KoXda9r)' d'AAos" pLaQrjrrjs 'EpacrtarpaTou,
/cat rig TeajpytKa yeypacfrojs.

'0 hrj (fyiXooocfros /cat tolovtovs rivds rjpcora
Xoyovs' " 6 Xeycov tols d/xuTJrots' tci /xua-njpta
daefiei' 6 he y lepocf)dvT7]s roZs dpLvrjrois Xeyei <rd
pLvarr)pLa>' doefieZ dpa 6 lepo(f)dvTrjS." d'AAcr
" o ovk eoriv iv rfj iroXet, rovr ovh' iv rfj ot/cta*
ovk ecrrt he <f>peap iv rfj iroXei, ouS' dp' iv rfj
ot/cta.'' d'AAo* "eon rts" Ke^aXrj ' eKeivqv 8' ovk
e-)(eis' eon he ye tls Ke(f>aXrj <r)V ovk k\eis>' ovk

187 dpa e^ct? Kecf>aXr)v." dXXo- " €t Tt? eartv eV Meyd-
pots", ovk ecrnv iv *AdrjVous- dvOpomos 8' iarlv iv

1 itoj] viuubs coni. Wilam.

a In §§ 185-189 ; cf. Wilamowitz, Antig. vonK. pp. 104 57.
& Cf. viii. 89-90, and note ad loc. ; also Pliny, iV.//. xxix. 5.
c Or perhaps a grandson, as Wilamowitz suggests, Antig.
von Kar. p. :>:?»>. d Cf. swpr. ii. 101'.

294

VII. 185-187. CHRYSIPPUS

He appear^ to have been a very arrogant man/ 1
At any rate, of all his many writings he dedicated
none to any of the kings. And he was satisfied
with one old woman's judgement, says Demetrius
in his work called Men of the Same Name. When
Ptolemy wrote to Cleanthes requesting him to come
himself or else to send some one to his court, Sphaerus
undertook the journey, while Chrysippus declined to
go. On the other hand, he sent for his sister's sons,
Aristocreon and Philocrates, and educated them.
Demetrius above mentioned is also our authority for
the. statement that Chrysippus was the first who
ventured to hold a lecture-class in the open air in
the Lyceum.

There was another Chrysippus, a native of Cnidus,
a physician, 11 to whom Erasistratus says that he was
under great obligation. And another besides, a son c
of the former, court-physician to Ptolemy, who on a
false charge was dragged about and castigated with the
lash. And yet another was a pupil of Erasistratus,
and another the author of a work on Agriculture.

To return to the philosopher. He used to pro-
pound arguments such as the following : " He who
divulges the mysteries to the uninitiated is guilty of
impiety. Now the hierophant certainly does reveal
the mysteries to the uninitiated, ergo he is guilty
of impiety." d Or again : " What is not in the city
is not in the house either : now there is no well in
the city, ergo there is none in the house either."
Yet another : " There is a certain head, and that
head you have not. Now this being so, there is a
head which you have not, therefore you are without
a head." Again : "If anyone is in Megara, he is
not in Athens : now there is a man in Megara,

295

DIOGENES LAERTIUS

Meydpots" ovk dp* iorlv avSpojiros iv Adrjvais."
Kal ttolAlv " et tl AaAetS" , rovro Std rov aropiaros
aov Steppe-Tar duafav Se AaAets" a/xafa dpa Std
rov arofxarog gov Step^eTat." Kal' " et tl ovk
dnifiaXes , rovr e^ei?" Kepara S' ovk djrifiaXes'
Kepar dp" e^et?." ol S' Eu/3ouAiSol> rouro cpaGiv.

Etct Se ot Karai-peyovoi rov Xpu(7i77770U d>s
ttoXXol aloxpws Kal dppijra>s avayeypa^oros . iv
p,€v yap ro) Yiepl rcuv apxalojv cf>voioA6ya>v ovy-
ypdp./zart aloxpd)S rd Trepl rrjv "Hpav Kal rov Ala
avarrXdrrei, Xeyojv Kara rovs i^aKoalovs orlxovs

d fXTjOels 7jTVXT]K(l>£ fJLoAvV€LV TO OTO/XO. €L7TOL dv .

188 aloxpordr-qv ydp, (fracrl, ravriqv dvairXdrrei loro-
piav, el Kal iiraiveZ d>s $VGiKrp>, xapbairvTrats
fxaAAov TTpeirovoav tj Qeols, eVt r ouSe rrapd rols
Trepl TnvaKwv ypdifjaat KaTaKeyuipiopAvriV' pbrjre
yap rrapd FIoAe'/xcovt p-r\re Trap* 'YifjiKparec, dXXd
pLrjSe Trap* ' ' Avriyovoj elvai, vtt* avrov Se TreirXd-
odai. eV Se rep Hepl rroXirelas Kal p,iqrpdoL Xeyet
ovvepx^odai Kal dvyarpdoi Kal viols' rd S' avrd
(farjori Kal iv tw Ilept rtov fir) St' iavrd alpercov
evdvs iv dpxfj- iv Se rep rplrcp He pi oiKalov Kara
rovs X L ^ovs orlxovs Kal rovs dnodavovras Kar-
eoOleiv KeXevojv. iv Se rep hevrepep llept filov Kal
TTopicrp,ov -rrpovoelv Xeyojv ottojs rropioreov rd)

189 cro<f)W' " KalroL rlvos X^P LV rropioreov avrw; et
\iev yap rod i^rjv eveKev, dotd(f>opov ro tfqv et Se
rjSovrjs, Kal avriq dStd</>opos" et Se rrjs dperijs,
296

VII. 187-189. CHRYSIPPUS

therefore there is Dot a man in Alliens." Again:
" If you say something, it passes through your lips :
now you say wagon, consequently a wagon passes
through your lips." And further : " If you never
lost something, you have it still ; but you never lost
horns, ergo you have horns." Others attribute this
to Eubulides.

There are people who run Chrysippus down as
having written much in a tone that is gross and
indecent. For in his work On the ancient Natural
Philosophers at line 600 or thereabouts he interprets
the story of Hera and Zeus coarsely, with details
which no one would soil his lips by repeating. Indeed,
his interpretation of the story is condemned as most
indecent. He may be commending physical doc-
trine ; but the language used is more appropriate
to street-walkers than to deities ; and it is moreover
not even mentioned by bibliographers, who wrote on
the titles of books. What Chrysippus makes of it is
not to be found in Polemo nor Hypsicrates, no, nor
even in Antigonus. It is his own invention. Again,
in his Republic he permits marriage with mothers
and daughters and sons. He says the same in his
work On Things for their own Sake not Desirable,
right at the outset. In* the third book of his treatise
On Justice, at about line 1000, he permits eating of the
corpses of the dead. And in the second book of his
On the Means of Livelihood, where he professes to be
considering a priori how the wise man is to get his
living, occur the words : " And yet what reason is
there that he should provide a living ? For if it be
to support life, life itself is after all a thing indifferent.
If it be for pleasure, pleasure too is a thing indifferent.
While if it be for virtue, virtue in itself is sufficient

297

DIOGENES LAERTIUS

avTapKTjs avTT) rrpos evoaipioviav . KarayeXacrroi
oe /cat ol rpoTTOL rod iropia^iov ', olov ol airo flaou-
Aeajs' €lk€lv yap avrw Select, /cat ol airo (/nAta?*
A^/x/zaros" yap ojvlos r) <f)i\ia carat, /cat ol airo
aortas' \xiGdapvr\aei yap tj oo(f)la." /cat ravra
jxev ey/caAetrat.

E-77€t 8' ivoo£6rara tol /3t/3At" icrrlv avra), eoo^e
pLOL /cat ttjv 7rpos eiSos avaypa<j)r)v avrcov ivravda
/cara^coptcrat. /cat ecm rdoe'

AoyiKov TOITOV.
Geo-£t? XoytKai.

Ttdy TOV <f>l\o(r6(fiOV CTKifXfXOLTWV. »

'0/3(01' StaXeKTLKiOV 7T/3G5 M»/t/)o8oj/}oi' 5%'
Ile/n rCiV Kara tt)v SiaAe/cri/c^v ovo/xdriov 7rpos Zrjviova a'.
190 Tc^Kij 8io.\o<tiki] 7r/)09 'A/ncrTayopai/ a'.
^vvnyxpkvuiv 7rt9aviJov irpos Atoo-KOvptSiji' 8'.

AoyiKov Tonov rod 7T€pl tol TrpdyfiaTa.

SlWafl? TTpdjTT}'

T\.zpi d£io)/Ao.TUH' a.

Uepl tiov oi'x tt7rAu>i' d^toj/xaraji' a'.

Ilf/H toG (TVfXTwrXzyixkvov 7T/3o? 'KBip'aOijv a ft'.

Ilepi (x7ro<l>aTLKO)v 7rpb$ 'AptaTayopav y'.

Ile/n Tail' K(i.Tayof>evTiK(?n> 7rpo$ 'AOip'oSoypov a'.

298

VII. 189-190. CHRYSIPPUS

to constitute happiness. The modes of getting a
livelihood arc also ludicrous, as e.g. maintenance by
a king ; for he will have to be humoured : or by
friends ; for friendship will then be purchasable for
money : or living by wisdom ; for so wisdom will
become mercenary.'' These are the objections
urged against him.

As the reputation of his writings stands so high,
I have decided to make a separate catalogue of them,
arranged according to the class of subject treated.
And they are as follows :

I. Logic.

Logical Theses.

The Philosopher's Inquiries.

Dialectical Definitions addressed to Metrodorus, six

books .
On the Terms used in Dialectic, addressed to Zeno,

one book.
Art of Dialectic, addressed to Aristagoras, one book.
Probable Hypothetical Judgements, addressed to

Dioscurides, four books.

II. Logic dealing with the subject matter.
First series :

Of Judgements, one book.

Of Judgements which are not Simple, one book.

Of the Complex Judgement, addressed to Athenades,

two books.
Of Negative Judgements, addressed to Aristagoras,

three books.
Of Affirmative Judgements, addressed to Atheno-

dorus, one book.

299

DIOGENES LAERTIUS

Ucpl twv KaTa crT€pi](rii' Aeyo//,€i'(ov 7T/30? Otapov a .
He pi Ton' aop'uTTiDV d^LOi/xdrajv —pbs A/Wa a' f¥ y .
Hepl rrjs 8ia<f)opd$ tu)V dopicrTun' a fi y 8 .
Uepl rdv Kara xpovovs XeyoLitvw a' (¥.
Yiepl (TVVTeXiKon' d^HD/xdron' (3'.

SuWafe hevripa-

Tlepl dXijdovs Siefcvyptvov irpbs Yopynnri8^v a'.
Utpl d\i]6ovs arvvrjfifievov wpos Yopynrirl8ip' a' (¥ y' 5'.
191 Atpe<ris irpbs YopyLTnri8i]V a'.
IT/oos to Titpi aKoXovOon' a '.

Ilept tov 8ia rptdv irdXtv 7r/)o§ TopynriTi&ijv a .
TLepl SvvarMV 7rpbs KXeirov 8 .
TLpbs to ~epl en] /xacr uov ^i'Aoji'OS a .
Tlepl tov Tiva ecrTi rd \J/ev8-i} a .

SwTaftS" rplrrj'
YLepl izpoiTT ay par iMV fi'.

Yltpl €p(DTr](T €toS f¥.
Wf.pl 7T€V(T€U)<; 8 .

'EiriTOLir] Trepl epwrrjcreiDS Kal 7rev(T€U)S a .
'p]7riT0/xvy irepi dvoKpireo)^ a .
Ile/n (ijTrj(reo)S fi'.
He pi diroiipuretos 8 / .

132 SuVrafi? rerdpTTj-

Uipl run' KaTYfy oprj pArtav irpbs MryrpoSwpw t .

soo

VII. 190-182. CHRYSIPPUS

Of Judgements expressed by means of Privation,

addressed to Thearus, one book.
Of Indefinite Judgements, addressed to Dion, three

books.
On the Variety of Indefinite Judgements, four books.
On Temporal Judgements, two books.
On Judgements in the Perfect Tense, two books.

Second series :
Of a True Disjunctive Judgement, addressed to

Gorgippides, one book.
Of a True Hypothetical Judgement, addressed to

Gorgippides, four books.
Choosingfrom Alternatives, addressed to Gorgippides,

one book.
A Contribution to the Subject of Consequents, one

book.
On the Argument which employs three Terms, also

addressed to Gorgippides, one book.
On Judgements of Possibility, addressed to Clitus,

four books.
A Reply to the Work of Philo on Meanings, one book.
On the Question what are False Judgements, one

book.

Third series :
Of Imperatives, two books.
Of Asking Questions, two books.
Of Inquiry, four books.

Epitome of Interrogation and Inquiry, one book.
Epitome of Reply, one book.
Of Investigation, two books.
Of Answering Questions, four books.

Fourth series :
Of Predicates, addressed to Metrodorus, ten books.

301

DIOGENES LAERTIUS

llepl opOojy Kai v7rTiiov 7r/)o? <£>vXap)(ov of .
Ylepl rdv crvvafx/jidTiov 7rpbs 'A—oAAtovio^i' a.
Ylpbs IlacrvAov trepl Kar^yopi^pAroiV 8 .

ElWaflS 7T€fJL7TTr]'

Ylepl Ton' izevre —riocrewv a'.

Ylepl twi' Kara to biro net p\evov Uipurfievtav e.K<pop£)v a .

TLepl 7rapep,(pdo~eios rrpbs ^Tijcrayopav (3 .

Ylepl rwv Trpoo-qyopiK&v (3'.

AoyLKOV T07TOV 7T€pl TOLS Ac^CLS KGLL TOV KOLT*

avras Xoyov.

HvVTatJLS 7Tpa)T7]'

llepl tC)v evLKuiv teal TrXi]6vvTi,K<DV tK<f)Optov g-' .
Ylepl Xe^euw 7T/30S ~bxriyevi]v kgu AXe^avSpov e' .
Ylepl rrjs Kara, tols Xebecs dvu)p.aXias Trpbs AiWa 8'.
Ilepl tmv 7T^>os ras <pwvds croipLTiov Aoyan' y'.
Ylepl croAotKKr/xwi'.

Ylepl ctoXolkl^ovtwv Xoywv Trpbs AiovtViov a' .
Aoyoi irapd rds crvinjOeuis of.
Ae£is Trpbs Alovv(tlov a/.

Yivvra^is Sevrepa-
llepl twv (TTOLyeiwv tov Xoyov Kal twv Xeyop.evu)v e '.
l\epl t?]S o-vvrd^eois t&v Xeyop.eviov 8'.
302

VII. li)2. CHRYS1PPUS

Of Nominatives and Oblique Cases, addressed to

Phylarchus, one book.
Of Hypothetical Syllogisms, addressed to Apollonides,

one book.
A Work, addressed to Pasylus, on Predicates, four

books.

Fifth series :

Of the Five Cases, one book.

Of Enunciations classified according to subject

matter, one book.
Of Modification of Significance, addressed to Stes-

agoras, two books.
Of Proper Nouns, two books.

III. Logic, as concerned with Mords or phrases
and the sentence.

First series :
Of Singular and Plural Expressions, six books.
On Single Words, addressed to Sosigenes and

Alexander, five books.
Of Anomalous Words or Phrases, addressed to Dion,

four books.
Of the Sorites Argument as applied to Uttered

Words, three books.
On Solecisms, one book.
On Solecistic Sentences, addressed to Dionysius, one

book.
Sentences violating Ordinary Usage, one book.
Diction, addressed to Dionysius, one book.

Second series :
Of the Elements of Speech and on Words Spoken,

five books.
Of the Arrangement of Words Spoken, four books.

303

DIOGENES LAERTIUS

193 Ile/K T//5 O-l'l'Ttt^OJ? Kd.L <TTOL\€UOV TWV XtyOfJKVWV ~p(>S

ifriknrirov y .

Uepl rwr crTOL\€iii)V tov Xoyov irpbs NiKiav a.
Tltpi rov 737)05 €T€pa Xeyopevov a .

Hvvra^cs rpiTTj'

Ilpbs rows //?) Siaipov/jLtvovs /3'.

Ile/H dpjfitftoXtiov —pbs 'AttoAAui' 8'.

Utpl ~(ov rpo—LKiov diufuftoXuov a/.

Uepl crvv q p. (xevifs T/D07TtK"/)g dp.daftoXias ft'.

Upbs rb irepl aLKfuftoXiiov IIav'0oi8ov ft'.

Htpl Trjs eis rag dp.<fuftoXias ilcrayojyrjs e'.

'Ettito/zt) rwv — pbs 'KTriKparyji' dp^iftoXiwv a. .

^ivvqp.p.kva —pbs rqv eurayuiyrtv tojt els ras d/MpiftoXuis ft' ' .

AoytKov tottov irpos rovs Xoyovs /cat TOU?

TpOTTOVS-

Hvvra^is irpujTt)'
TeYiT^ Xoyojv koI Tpoirwv irpbs Aioo~Koiy)i'Sv/r €.
194 Hepi TUi\' Aoyojr y .

Ile/n Tpo—oyv crvo-Tdo-€(j)s 7rpbs Snycray opa? /3'.

^LryKpKTis ro)V Tpo—LKwv d^LO)fxaTOJV a.

Ilept di'TL(rTp€(f)6vT(DV Aoywv kgu a~uvrjfj.fJL€V<t)V a'.

11/30? ' AydOon'a vy — e/n T<3v e£-/}s —poftXij/xdrwi' a .

Ile/n rou Ttvo (ruAAoyitrriica Ttvos //er' uAAou T€ kou /xer

aAAdjj' a.
304

VII. 193-194. CHRYSIPPUS

Of the Arrangement and Elements of Sentences,

addressed to Philip, three books.
Of the Elements of Speech, addressed to Nicias,

one book.
Of the Relative Term, one book.

Third series :
Against Those who reject Division, two books.
On Ambiguous Forms of Speech, addressed to

Apollas, four books.
On Figurative Ambiguities, one book.
Of Ambiguity in the Moods of the Hypothetical

Syllogism, two books.
A Reply to the Work of Panthoides on Ambiguities,

two books.
Introduction to the Study of Ambiguities, five books.
Epitome of the Work on Ambiguities, addressed to

Epicrates, one book.
Materials collected for the Introduction to the Study

of Ambiguities, two books.

IV. Logic as concerned with syllogisms and moods.
First series :
Handbook of Arguments and Moods, addressed to

Dioscurides, five books.
Of Syllogisms, three books.
Of the Construction of Moods, addressed to Stes-

agoras, two books.
Comparison of the Judgements expressed in the

Moods, one book.
Of Reciprocal and Hypothetical Syllogisms, one book.
To Agathon,or Of the Problems that remain, one book.
On the Question what Premisses are capable of

demonstrating a given Conclusion with the Aid

of one or more Subsidiary Premisses, one book.
vol. ii x 305

DIOGENES LAERTIUS

llepl tC)v eV('/)o/j(Lir —phi % Apurray6pav a.

Yiepl tov Tu.TT€<r9aL rbv avrov Xoyov Ivn-Xecoo-t Tp07TQ4S a .

Tipbs ra dvrc.ipqp.kva no rbv avrov Xoyov ev crvXXoyurriKio

KU.l (XO-vWoyiQ-TU) T€T(X\6aL TpOTTU) fi' .

Tipbs ra dvT€ipi]fJL€va ra.U Ttav avXXoyiapiov draArcrecri y .

Upbs TO 776/H TfOTTbiV ^lAtol'OS 7Tpo? T ip.(')0-TpaT0V O. .

Aoyi/ca (rwrjfLfieva —pbs Ttp.oKpdrqv ko.I QiXop.aOrp €t's
to. Trept Aoywv kou rpomav a .

195 XiVrafis" Sevrepa'

Hepl twv 7T€/3ati/ovTOJW Aoytor 7r/)os Zrjvwva a .

Uepl rdv TrpoWojv Kai dva—odeiKT<ov crvXXoyio-pLov rrpbs

ZiJvcdvo. a.
Yiepl rrjs dvaAvo-ecos twv o~vXXoyio~p.iov a .
ITepi toh' — apcAKOi'TOji' Aoywi' rrpbs IlaorrAoi' ($'.
YlepX twv CIS tov<s o-vXXoytcrp,ov<s deoipqpdrojv a.
TltpX o-vXXoyio-pwv €icray(])yLKO)V 7rpb$ Zijva>va a .
Tail' 77pbs aaayojyryv rpo—ojv ~pbs Zvjrojra y .
Ilepl tojv Kara \j/ev8rj (rxqfUiTa o~vXXoyio~iuov t .
Aoyoi crvXXoyLO-TLKol kut dvaXvatv ev roh dvaivo-

dilKTOlS </.

TpoiTlKa fyiTijp.aro. 7rpb<s Tj'qvoiVa Ka\ ^iXofiaOrj a

(rovro 8ok€l \pevSe7rtypu.<l>ov).
306

VII. 194 195. CHRYSIPPUS

Of Inferences, addressed to Aristagoras, one

book.
How the same Syllogism may be drawn up in several

Moods, one book.
Reply to the Objections brought against drawing

out the same Argument syllogistically and

without a Syllogism, two books.
Reply to the Objections against the Analyses of

Syllogisms, three books.
Reply to Philo's Work on Moods, addressed to Timo-

stratus, one book.
Collected Logical Writings, addressed to Timocrates

and Philomathes : a Criticism of their Works on

Moods and Syllogisms, one book.

Second series :

On Conclusive Arguments, addressed to Zeno, one

book.
On the Primary Indemonstrable Syllogisms, addressed

to Zeno, one book.
On the Analysis of Syllogisms, one book.
Of Redundant Arguments, addressed to Pasylus,

two books.
Of the Rules for Syllogisms, one book.
Of Introductory or Elementary Syllogisms, addressed

to Zeno, one book.
Of the Introductory Moods, addressed to Zeno, three

books.
Of the Syllogisms under False Figures, five books.
Syllogistic Arguments by Resolution in Indemon-
strable Arguments, one book.
Inquiries into the Moods : addressed to Zeno and

Philomathes, one book. (This appears to be

spurious.)

.307

DIOGENES LAERTIUS

Hvvratjis rplrr]'

Ile/H TlOV ptTOLlTLTTTOVTlDV X6y0iV 7TOOS ' A6l]VCI.8l]V a/
(\J/€V8€7T ty fXUpOl').

196 Adyoi pera— i77tovt€S ttoos ti]V /xecrorj/Ta y' (xpev8-

e—iypa<f)a).
TLpos tovs 'Apeiviov SiafcvKTiKovs a.

Swraft? rerdprr]'
Hepl v—oOk<T€.(j)V ttoos MeAcaypor y'.
Adyoi vTroOtTiKol €is tovs vopovs 7rpo>s MeAeaypov

iraAir a 7 .
Adyoi viroderiKol 7rpos tlcrayojyrjv fi'.
Adyoi v—oOeriKol deiop^pdroiv f3'.
AvVeis twv 'HSvAov v—oOctlkiov fi'.

AvVcis fwv 'AAe^uvopov v7ro9eTiK0Jv y* (xj/evSiTrty pa^aj.
Ilepl eKdecreojv Trpbs Aao8dpavra a'.

EiWafi? TrepLTTTT]'

TLepl rrjs €is tov xpev86pevov €iVaywy/}s 7rpbs 'ApicrTO-

Kpkovra a.
Aoyot d/evSofievoi irpbs elaayioyyv a .

IIcpi TOV Xp€v8o/l€VOV 7TpOS ' ApKTTOKpkoVTO. £" '.
ZlWafl? €KTT)'

IIpos Tors vopifovras koX iptvSrj /cat dX.t]6rj tiVai a.

197 I loo? tovs 6ta T/)s to/xt/s 6iaAvovTas tov xf/ev8op€Vov

Adyov 3T/D0S ' ApicrTOKpkovra (¥.

a A well-known fallacy ; see Book II. § 108.
308

VII. 195-197. CHRYSIPPUS

Third series :
On Variable Arguments, addressed to Athenades,

one book. (Tliis also is spurious.)
Variable Arguments concerning the Mean, three

books. (Spurious.)
A Reply to Ameinias' " Disjunctive Syllogisms,"

one book.
Fourth series :
On Hypotheses, addressed to Meleager, three books.
Hypothetical Syllogisms upon the Laws, again

addressed to Meleager, one book.
Hypothetical Syllogisms to serve as Introduction,

two books.
Hypothetical Syllogisms consisting of Theorems,

two books.
Solutions of the Hypothetical Arguments of Hedylus,

two books.
Solutions of the Hypothetical Arguments of Alex-
ander, three books. (Spurious.)
On Explanatory Symbols, addressed to Laodamas,

one book.
Fifth series :
Introduction to the Mentiens a Argument, addressed

to Aristocreon, one book.
Arguments of the Mentiens Type, to serve as

Introduction, one book.
Of the Mentiens Argument, addressed to Aristocreon,

six books.
Sixth series :
Reply to those who hold that Propositions may be

at once False and True, one book.
To those who solve the Mentiens by dissecting it,

addressed to Aristocreon, two books.

309

DIOGENES LAERTIUS

'AiroSei^eLS tt/dos to //?) 8elv refivew to. dopio-ra a.

IIpos to. aVreipTjficva tols Kara rrjs to/xt^s twv dopio~Tiov

Trpbs YLacrx'Xoi' y'.
Averts Kara tovs dp\aiovs irpbs Aioo-KovpiSqi' a.
Ylzpi t?js rov \J/€vdop.€\'OV AV-creoos trpbs ' Apio-TOKpko\>Ta y .
Avcrets twv 'HSi'Aov vttoO€tlko)v ~pos 'ApicrroKpeovTa ko.1

'AttoWolv a .

Xvvtcl£ls epSofir)'
II/do? tovs (pa.(TKOvras ra \rjp.p.aTa t\eiv xf/evSy rov

i/^rSo/J.evov koyov a! .
Ilepi dirocf)d(T kovtos Trpbi rov ' Api<TTOK.peovTa fi'.
Aoyot dircxpdo-KOVTCS 7rpbs yvpLvacrtav of.
YiepX rov irapb. fxiKpbv Aoyou irpbs ^ri]0~o.yopav a ft'.
Uepl Ttav €is Tas VTToXijxpeiS \6ytov ko.1 rjcrvx^ovTiov

7rpos 'OviJTopa fi'.
TiepX rov kyK(.KaXvp\jikvov 7rpb% ' Apio-TofiovXov ft'.
Ile/H rov 8iaXe\i]0oTOS 7rpb<i 'ABiji'dfri/v a.

EtWafts" oySorj*
llepl rov ovtlBos 7rpbs M.€V€KpwnfV if.
Ile/n twv e£ aopurrov km topurjievov Xoyiov ~/»os-

QacrvAov f¥.
310

VII. 197-198. CHRYSIPPl'S

Proofs showing that Indefinite Arguments ought not
to be dissected, one book.

Reply to Objections urged against those who
condemn the Dissection of Indefinite Argu-
ments, addressed to Pasylus, three books.

Solution in the Style of the Ancients, addressed to
Dioscurides, one book.

On the Solution of the Mentiens, addressed to
Aristocreon, three books.

Solutions of the Hypothetical Arguments of Hedylus,
addressed to Aristocreon and Apollas, one book.

Seventh series :

To those who maintain that the Premisses of the

Mentiens are false, one book.
Of the Sceptic who denies, addressed to Aristocreon,

two books.
Negative Arguments, to serve as Logical Exercises,

one book.
Of the Argument from Small Increments, addressed

to Stesagoras, two books.
Of the Arguments affecting Ordinary Suppositions

and on those who are Inactive or Silent,

addressed to Onetor, two books.
Of the Fallacy of " the Veiled Person," addressed to

Aristobulus, two books.
On the Puzzle of" the Man who escapes Detection,"

addressed to Athenades, one book.

Eighth series :

Of the " Nobody " Puzzle, addressed to Menecrates,

eight books.
Of the Arguments derived from the Indeterminate

and the Determined, addressed to Pasylus, two

books.

8 1 1

DIOGENES LAERTIUS

Hepl ovtiSos Xoyov tt/dus M/riKpdmjv a. .

Hvvtol£ls ivdrrj'

Ylepl Tun' (TOfpicrf-idTOiV 77pb$ 'Hpa/vA-ei'S^r Kal IIoAAn' p ,
Uepl tuJv a-opiav 8ia\cKTiK0Jv 7rpbs ^KxrKOvpi&nv e.
IIpus to 'ApKecriXdov p&do&wnt Jr/ops ^xpoupov a .

Suvra^i? SeKdrrj'

Kara tt/s (TvvqdzLas irpos MtjrpoSoypov g-'.
^\-\p t>/9 (Tvi'i/Oeias —pos YopynnrL&qv £.

AoyLKOV tottov tol tojv irpoeipiqpievQjv rerrdpcov
8ia<f)Op6jv €ktos dvra Kal irepUxovra <rds> OTropdhiqv
Kal ov craj/xaTt/ca? ^rjrrjcreLS XoyiKas, irepl rtov
KaraXeyo pL€Vcov ^-qriqpidr ojv ivvea Kal rpiaKOvra.
ofjbov rd TTavra rod XoytKOv evotKa Kal rpta/cocrta.

199 'YIOlkov Xoyov rod ire pi ttjv oudpOpojaLv tujv
tjOlkow ivvoicov.

Swrafu TTpajTi)'

"Yvoypaufff) rod <q$iKOV> Xoyov TTpbs (dtoiropov a.

Oeo"€is rjdiKai a.

]li6ava Xi'ip.p.ora els ra hoy p.arro. Trpbs <l>iXo/iad'i) y / .

"Op(OV TOiV TOV OLO-T€LOV 7TpO<i Mt/T/)o8o»/)OI' ft'.
()p(j)V TWV TOV <}j<i.rXoi jrpbs M -ijTpoSfopoi' \y.

312

\ 11. 198-199. CHRYSIPPUS

Of the " Nobody " Argument, addressed to Epicrates,
one book.

Ninth series :

Of Sophisms, addressed to Heraelides and Pollis,

two books.
Of Dialectical Puzzles, addressed to Dioscurides, five

books.
Reply to the Method of Arcesilaus, dedicated to

Sphaerus, one book.

Tenth series :
Attack upon Common Sense, addressed to Metro-

dorus, six books.
Defence of Common Sense, addressed to Gorgippides,

seven books.

V. Under Logic.

Thirty-nine investigations outside the range of the
four above-mentioned main divisions dealing with
isolated logical investigations not included in separate
wholes of the subjects enumerated. The total of
the logical writings is three hundred and eleven.

1. Ethics dealing with the classification of ethical
conceptions.

First series :
Outline of Ethical Theory, addressed to Theoporos,

one book.
Ethical Theses, one book.
Probable Premisses for Ethical Doctrines, addressed

to Philomathes, three books.
Definitions of the Good or Virtuous, addressed to

Metmdorus, two books.
Definitions of the Bad or Vicious, addressed to

Metrodorus, two books.

313

DIOGENES LAERTIUS

QpuiV twi' dvapecnov -pos ^h^TpoSoipov /J'.
"Opojv twi' Kara yevos 7rpu<i M.rjrp68(opov £.
"Opiov Tur Kara ras aAAas re\vas —pbs Mv/T/>o8uy)oi' a /3'.

SiWa^is" Sevrepa'
He pi tojv ofxoitov Trpbs 'Apto-TOKkea y .
TLepl T<2l> opoiv TTphi N-ijTpodiDpov £.

Swragx? rpiri)'
Tlepl 7W ovk SpOws rois opots avrtXeyopevoiv tt/jos
\ao8u.p.o.VTa £,
200 WiBava els tovs opovs 7rpu<s AiocrKoi'/DiO/yi' fi'.
Ylepl elSow Kol yeviov Trpbs YofyyimriSvjv fS / .

Tlepl &l(J.ip€<T€0)V a .

Tlepl evavTitov irpos Atovwrtov /3'.

IIi#ava 77/jos Ta? Siaipecreis kui tu y€r#/ /cat 7u euV/y ko.1

<T<X> 7T€/3t Taj^ e\>aVTL0)V (X .

SwTa^t? reTaprr)'

Uepl to)V It vpoXoyLK on' 777309 AioK'Aea (^.
'ETr//.o/W/iKojv 7T/)os AiOK'Aea 8 .

2lWa£l? lT€\XTTTr\'

Tlepl irapoipuZv —pus ZqvoSoTov ft' '.

Tlepl TTOi-qpaThiV irpus <&i\op.aB?i a'.

Wepl tov 7ro)S Set rwv iroirj'fuxTtav axoveiv \i .

I I/j'Ci rous itp&rtfcovs ny&s Atoowpoi' ot .

:;i 1

VII. 199-200. CHRYSIPPUS

Definitions of the Morally Intermediate, addressed

to Metrodorus, two books.
Definitions of the Generic Notions [in Ethics],

addressed to Metrodorus, seven books.
Definitions concerned with other Branches of Science,

addressed to Metrodorus, two books.

Second series :

Of Similes, addressed to Aristocles, three books.
Of Definitions, addressed to Metrodorus, seven books.

Third series :

Of the Objections wrongly urged against the Defini-
tions, addressed to Laodamas, seven books.

Probabilities in Support of the Definitions, addressed
to Dioscurides, two books.

Of Species and Genera, addressed to Gorgippides, two
books.

Of Classifications, one book.

Of Contraries, addressed to Dionysius, two books.

Probable Arguments relative to the Classifications,
Genera and Species, and the Treatment of Con-
traries, one book.

Fourth series :

Of Etymological Matters, addressed to Diocles, seven

books.
Points of Etymology, addressed to Diocles, four books.

Fifth series :

Of Proverbs, addressed to Zenodotus, two books.
Of Poems, addressed to Philomathes, one book.
On the Right Way of reading Poetry, two books.
A Reply to Critics, addressed to Diodorus. one book.

815

DIOGENES LAERTIUS

201 'TTOiKOV TOTTOV 7T€pl TOV KOLVOV \6yOV KCLt TCt? 6/C

tovtov ovviorajjiivas re^vas koI dperds.

YiVVTa^lS 7TpOJT7)'

TTpbs t<xs dva£u)ypa<f>ijo-€is rrpbs T ipuyvanTo. a.
TTepl tov 7rQ>s eKcurra Xeyopev kcu 8iavoovpe6a a .
ITcpl twv kvvoim' —po$ AaoSdpai'Ta f3'.
Uepl vTroAv^ews 7T/)o§ TTvdwvaKTa y .
'A7ro8et^€iS 7rpos to prj 8o£dcreLV tov cro(f)bv a'.
Ilepi KaraAvyi/'ews koX €7rio~Tt]fit]S Kal dyvoio.$ 8'.
TTepl Xoyov fi'.
Htpl Trjs xp'ijcrews tov koyov trpbs Aje&tlvtjv.

2tWa| ls Sevrepa'
TTepl tov ly/epiveiv tovs dpx<xiovs t>;v SiaXeKTiKrjV o~vv
tcus aTroSei^eo-L 7r/)os Zrjvwva fi' '.

202 Tie pi tv}s SiaXeKTiKrjs 7t/dos 'KpicrTOKpkovTa 8'.
Hepl twv dvTiXeyopeviov Tots 8iakeKTiKot<s y / .
Hepl T/ys prjTopucrjs irpbs Atoa novpiSip' 8'.

Swrafts 1 rpirrj'
He pi e^cws 7rp6s KAetova y".

Ilc^i rkyyrfs kou are^vias w/)bs J Apto~TOKpko\'Ta 8 / .
IT € pi rrjs oi<i.f}jofxi.<; twv dpeT(>)v irpos &io8ppofr 8'.

a Of. supra, § 162.

6 r/". Cicero, Acad. post. 12 "seel inter seientiam et
inscicntiani coiriprehensionem illam, quam dbti, collocabat M
[.sv. Zeao] ; Sext Kmp. .Mr. math. vii. 151.

\ II. 201-202. CHRYSIPPUS

2. Ethics dealing with the common view and the
sciences and virtues thence arising.

First series :

Against the Touching up of Paintings, addressed to

Timonax, one book.
How it is we name each Thing and form a Conception

of it, one book.
Of Conceptions, addressed to Laodamas, two books.
Of Opinion or Assumption, addressed to Pythonax,

three books.
Proofs that the Wise Man will not hold Opinions," one

book.
Of Apprehension, of Knowledge and of Ignorance, 6

four books.
Of Reason, two books.
Of the Use of Reason, addressed to Leptines.

Second series :

That the Ancients rightly admitted Dialectic as well
as Demonstration, addressed to Zeno, two books.

Of Dialectic, addressed to Aristocreon, four books.

Of the Objections urged against the Dialecticians,
three books.

Of Rhetoric, addressed to Dioscurides, four books.

Third series :

Of formed State, or Habit, of Mind, addressed to

Cleon, three books.
Of Art and the Inartistic, addressed to Aristocreon,

four books.
Of the Difference between the Virtues, addressed to

Diodorus, four books.

817

DIOGENES LAERTIUS

Hcpl tov iroMS et'rou ras aperas a .
Uepl aperon' —pbs HoXXlv fi'.

'HdiKov toitov irepl ayaOajv koI kclkcov.

TiVVTdtJLS TTptOTT]'

Hepl tov KaXov Ktu rrjs fjSovfjs ~pus 'Apio-TOKpkovra i .

' A7T08€l£€L$ 77pl>S TO flT} €U'OU TTjV fjSoVTJV T€\oS 5'.

'A—ooet'^eis 7T/50S to /x?) elvai r^v i)8oin]i> dyaObv 8'.
TLepl twv Xeyopevon' virep Tijs * * *

318

VII. 202. CHRYSIPPUS

Of the Characters of the several Virtues, one book
Of Virtues, addressed to Pollis, two books.

3. Ethics, dealing with things good and evil.
First series :

Of the Good or Morally Beautiful and Pleasure }
addressed to Aristocreon, ten books.

Proofs that Pleasure is not the End-in-chief of Action,
four books.

Proofs that Pleasure is not a Good, four books.

Of the Arguments commonly used on Behalf of
[Pleasure].

I!»

H
Kec/.. a'. nYGATOPAS

1 *lL7T€L$r) 8e r-qv 'IwvtKrjv (f>iXoao(f)iav rr)v drro
QaXov /cat rovs iv ravrrj hiayevopilvovs dvhpas
a£ioA6yovs SueX^XvOapiev, </>epe /cat irepl rrjs
'ItolAlktjs SiaAdfioo/jLev, rjs ^p^ Ylvdayopas Mv^cr-
dpxov SaKTvXioyXvcfyov , c5? cfrrjcnv "Ep/x lttttos,
Scx/xto? 17, a>s" 'Aptcrrdfevos", Tvpprjvos oltto pads
tcov vqutov as eoypv 9 A.drjvaioi Tvpprjvovs €K-
fiaXovres. €Vlol o' vl6v /xev etvai Map/xa/cou rou
'I777rac70u to£> JLvdvcfrpovos rod KAea>vu/xoL> </>u-
yaSo? e/c OAtowros*, ot/cetv S' ev Za/xoj rdy Map-
fjLaKov, 69 ev Hdpuov tov YlvOayopav XiyeoQai-

2 crvcrrrjvaL S' etV Aeafiov iXdovra Oepe/cuS?? vtto
ZanAou rou 06LOV. /cat rpia iroTqpia /caracr/ceua-
odp,€vos dpyvpd Swpov dnrjveyKev e/caoTa> ra>v
Upeajv els AtyvrrTov. ecr^e 8' d$eX(j)ovs, rrpecrfiv-
repov uev EuVo/xoy, /xecrov Se Tvpprjvov /cat SouAov
Za/xoA^ti^, a) TeVat Ovovgl, KpoVov vop,it,ovreSy
ws (frqcriv 'HpoSoro?. ovros rJKOvae /xeV, /ca#a

a Compare Clement Alex. Strom, i. 62 Ih-flcryopas /*<:"
oi'j/ Mj/Tycrdpx 01 ' — dytuos, u>s <pr\<nv 'Itttt6^otos, ci>s 5£ 'Api<7r6£ej'os
ev Ty lli'0a7opoi' /3iw, kcu 'Aptcrrapxos xai 0e67ro/x7ros, Tvpprjubs
r)i>, u>s <5e Nedi^s, Zypios 7} TY'ptos, ware elvcu Kara toi)s
7r\ei'<xToi>s tov Hi'daybpav fiapfiapov to ytvos. Porphyry also

320

BOOK VIII

Chapter 1. PYTHAGORAS (c. 582-500 b.c.)

Having now completed our account of the phil-
osophy of Ionia starting with Thales, as well as of
its chief representatives, let us proceed to examine
the philosophy of Italy, which was started by
Pythagoras, son of the gem-engraver Mnesarchus,
and according to Hermippus, a Samian, or, according
to Aristoxenus, a Tyrrhenian from one of those
islands which the Athenians held after clearing them
of their Tyrrhenian inhabitants. Some indeed say
that he was descended through Euthyphro, Hippasus
and Marmacus from Cleonymus, who was exiled from
Phlius, and that, as Marmacus lived in Samos, so
Pythagoras was called a Samian. From Samos he
went, it is said, to Lesbos with an introduction to
Pherecydes from his uncle Zoilus. He had three
silver flagons made and took them as presents to
each of the priests of Egypt. He had brothers,
of whom Eunomus was the elder and Tyrrhenus
the second ; he also had a slave, Zamolxis, who is
worshipped, so says Herodotus, 6 by the Getans,

( V. Pyth. i.) favours the connexion with Phoenicia, so
that the boy Pythagoras was instructed there by Chaldaeans
before, on his return to Samos, he enjoyed the instruction
of Pherecydes of Syros and of Hermodamas of Samos.

6 iv. 93 sq.
vol. ii v 321

DIOGENES LAERTIUS

TTpoeiprjrai, QepeKvhov rod Hvplov /xerct he rr)v

€K€LVOV reXeVTTJV TjK€V 61? Hd/JLOV Kal rJKOvcrev

'Ep/xoSa/xavTOS" rod drroyovov l\peoj(f>vXov, rjhrj
Trpecrfivrepov. veos S' d)v /cat (f)iXopLa6r)s drreh'qpLrjGe
rrjs Trarpihos Kal Trdcras ifjuvrjOr] rds 0' 'EXXrjvLKas

3 Kal fiapfiapiKas reXerds. iyever ovv iv Alyvrrroj,
OTTTjviKa Kal YloXvKpaT-qs avrov 'A/xaaxSi uvv-
ecrrrjae Si' imaToXrjs' Kal i^epiade rr)v cf>a>vr)v
avrdjv, Kadd (j)-qaiv ' ' Avtk^cjv iv rep Ylepl rwv iv
dperfj 7rpa)T€Vcrdvra>v , Kal rrapa XaAoatois" iyevero
Kal Mayot?. etr iv Kp-qrrj ovv 'JLmpLevihr}
KarrjXdev els to 'Ioaiov dvrpov, aXXd Kal iv AlyvnTcp
els rd dhvra- Kal rd rrepl 6ea>v iv aTTopprjroLs
epiadev. etr* irravrjXdev els Hdpiov, Kal evpwv
ttjv rrarpiha rvpavvovpLevrjv vtto TloXvKpdrovs,
drrrjpev els Kporojva rrjs 'IraXlas' KaKel vop.ovs
dels tols ^IraXiojrais ioo£dcrdr) ovv rols pLadrjrals,
ot rrpds rovs rpiaKoaiovs ovres tpKovoptovv dpicrra
rd TToXiriKa, ware o^ehdv dpiuroKparlav etvai rr)v
rroXireiav .

4 Tovrov (f>r)GLV 'HpaKXelor/s 6 Uovtlkos rrepl
avrov rdhe Xeyeiv, d)S €lt] rrore yeyovws AldaXihrjs
Kal 'Epilog vlos vopuadeLrj- rov he 'Ep/x^v elrrelv
aura) eXeoB ai 6 tl dv ftovXrjraL rrXr)v adavaaias.
alrrjcraodai ovv £,6~jvra Kal reXevrajvra pLvijpLrjv
eyeiv rwv avp,^aivovra)v. iv ptev ovv rfj £,a>fj
rrdvrwv oiap.vrip,ovevGai' irrel he drroddvoL, nqprjoai

a Compare Clement Alex. Strom, i. 66 OaX^s . . . to?s
AlywrrUay n pcxprji cus (n/j.fiefiXriKeval eiprjraL, nadairtp Kal 6 llvd-
ayopas aureus ye tovtois 5l' ovs Kal vepieT^/xveTO, 'iva 5tj Kal eh

322

VIII. 2-4. PYTHAGORAS

as Cronos. He was a pupil, as already stated, of
Pherecydes of Syros, after whose death he went to
Samos to be the pupil of Hermodamas, Creophylus's
descendant, a man already advanced in years. While
still young, so eager was he for knowledge, he left
his own country and had himself initiated into all
the mysteries and rites not only of Greece but also
of foreign countries. Now he was in Egypt when
Polycrates sent him a letter of introduction to
Amasis ; he learnt the Egyptian language, so we
learn from Antiphon in his book On Men of Out-
standing Merit, and he also journeyed among the
Chaldaeans and Magi. Then while in Crete he went
down into the cave of Ida with Epimenides ; he also
entered the Egyptian sanctuaries, and was told their
secret lore concerning the gods. After that he
returned to Samos to find his country under the
tyranny of Polycrates ; so he sailed away to Croton
in Italy, and there he laid down a constitution for
the Italian Greeks, and he and his followers were
held in great estimation ; for, being nearly three
hundred in number, so well did they govern the
state that its constitution was in effect a true aristo-
cracy (government by the best).

This is what Heraclides of Pontus tells us he used
to say about himself : that he had once been
Aethalides and was accounted to be Hermes' son,
and Hermes told him he might choose any gift
he liked except immortality ; so he asked to
retain through life and through death a memory
of his experiences. Hence in life he could recall
everything, and when he died he still kept the

to. adiTa xareXdibv rr\v fxv<TTLK7)v irapa klfwrixav ^K/xddot <pi\o-
<ro<t>iav. Cf. also Iamblichus, Vit. Pyth. 18 sq.

323

DIOGENES LAERTIUS

rrjv avrrjv pivijpLrjv . XP^V <*' vorepov els
Ei>(/>op/?ov iXdelv /cat vtto Meve'Aea/ Tpajdrjvat.
6 8' JLvfopjSos eXeyev d>s AWaXlS-qs ttot€ yeyovoi

KOLL OTL Trap* 'Ep/JLOV TO (DOjpOV XdftoL /Cat TTjV TTJS

iftvxfjs TTepLTToX-qcrLV, (Ls 7T€pi€7ToXr)dr] /cat etV ocra
(j>vra /cat £a>a Trapeyevero /cat oca r) fax?) iv
"Aihr) errade /cat at Aot7rat rtVa vtto jjlIvovo.lv.

5 eVeto^ Se Eu^oo/fos" aTroddvot, fjLera^rjvai rr)v
ipv)(r)v avrov els 'Eo/xoTt/zov, os /cat avros ttlgtlv
OiXojv hovvai etr' dvrjXdev 1 els Bpay^toas" /cat
eloeXdcbv etV to rou 'ATrdAAojvos" tepdy iireSei^ev
■^v Meve'Aaos" dvedrjKev dcrjTt'Sa, (e^»7y yap auroV,
or' ol7T€7tX€L 6k Tpotas", dva^eti^at tw 'A77oAAojyt
rr)v doTrt'Sa,) $ULG€crr]7Tvlav 17077, fiovov 8e hiajxevov
to iXe(f)dvTLVOV TrpocrojTrov. erreihr) S' 'Ep/xdrt/zos 1
diridave, yeveodai Yivppov rov A^Atov dAtea* /cat
Trdvra TrdXtv pjvr\p,ovev€iv , ttcos Trpocrdev AWaXlSrjs,
elr JLv(j)Opfios, €tra 'Ep/xdrt/zos", etra II vppos
yevotro. erreihri he Ylvppos aTreOave, yevecrdau II vd-
ayopav /cat rravrajv rwv elp-qp^evajv pLepuvrjcrdaL.

6 "Evtot fjLev ovv Tlvdayopav fjLrjhe ev KaTaXarelv
crvyypafjLpLd <f>aoiv TraL^ovres . ' Hpa/cAetros 1 yovv
6 (jyvcrtKos (JLOVOVovxl KeKpaye /cat <f>7]GL' " Hvd-
ayoprjs ^Slvqodpxov loToplr]v fjOK-qoev dvdptoTrajv
fjidXiura TrdvTCDV /cat eKXe^dp^evos tolvtcls rag
crvyypa<f)ds eVot^craro iavrov go^ltjv, TToXvpLaBeirjv,

K.aKOT£-)(y Lr } v '•" OVTLO S' €17T€V, €7T€l$T]lT€p €VCLpx6-

(j,€vos 6 TlvOayopas rod Qvoikov avyypdfjLfjbaros
Xeyei <Lhe- " ou zzd rdy depa, rov dvaTrveaj, ov pud

TO V(DOjp, TO 7TLVCU, OV KOT* o'iOOJ 2 ijjOyOV 7T€pl TOV

1 eZr' avr/Xdev] eiravrj\dev Vlllg.
2 kot' oicrw Diels : kcltoLcu) MSB*

324

VIII. 4-6. PYTHAGORAS

same memories. Afterwards in course of time his
soul entered into Euphorbus and he was Mounded
by Menelaus. Now Euphorbus used to say that he
had once been Aethalides and obtained this gift
from Hermes, and then he told of the wanderings of
his soul, how it migrated hither and thither, into
how many plants and animals it had come, and all
that it underwent in Hades, and all that the other
souls there have to endure. When Euphorbus died,
his soul passed into Hermotimus, and he also, wishing
to authenticate the story, went up to the temple of
Apollo at Branchidae, where he identified the
shield which Menelaus, on his voyage home from
Troy, had dedicated to Apollo, so he said ; the
shield being now so rotten through and through
that the ivory facing only was left. When Hermo-
timus died, he became Pyrrhus, a fisherman of Delos,
and again he remembered everything, how he was
first Aethalides, then Euphorbus, then Hermotimus,
and then Pyrrhus. But when Pyrrhus died, he
became Pythagoras, and still remembered all the
facts mentioned.

There are some who insist, absurdly enough,
that Pythagoras left no writings whatever. At all
events Heraclitus, the physicist," almost shouts in
our ear, " Pythagoras, son of Mnesarchus, practised
inquiry beyond all other men, and in this selection
of his writings made himself a wisdom of his own,
showing much learning but poor workmanship." The
occasion of this remark was the opening words of
Pythagoras' s treatise On Nature, namely, " Nay, I
swear by the air I breathe, I swear by the water I
drink, I will never suffer censure on account of this

a Fr. 129 D., 17 B.

325

DIOGENES LAERTIUS

Xoyov rovSe." yiypairrai Se ra> Yivdayopq orvy-
ypdfjL/jLara rpia, IlatSeuTt/coV, HoXltlkov, <£>volkov

7 to Se (f>€p6fju€vov co? Ylvdayopov AucriSos" ion rov
Tapavrlvov YlvOayopiKov, (bvyovros els Qr/ftos
/cat *!L7TafjL€Lva>v$a Kad-qyrjcra/jLevov. cj>r]ol 8' 'Hpa-
/cAet'S^s' o rov Haparriojvos iv rfj Houtllovos imrop,fj
yeypa<j)4vai avrov /cat Ilepl rod oXov iv eireaiv,
hevrepov rov 'lepov Xoyov, ov tj dpxrj'

cL vioi, dXXa oefteoOe p,eB* rjovx^g rdoe iravra-

rpirov Yiepl i/jv^rj?, riraprov Hepl evoe^eias,
TrejATTTOv 'HAo^aA^ rov 'E7rt^ap/xou rod Kojou
naripa, ihcrov Kporcova /cat aAAous". rov oe
Muart/coV Xoyov 'iTnrdoov (fjrjolv elvai, yeypap,-
fievov iirl SiafioXfj Ylvdayopov, ttoXXovs 8e /cat
V7t6 "Aarojvos rov Kporcuvidrov ypa<j)ivrag dva-

8 reOrjvai HvOayopa. <f>7]Gi Se /cat ' Kpioro^evos
rd nXelara ra>v tjOlkqjv Soypidrcov Xafielv rov
Uvdayopav napd ©e/xtoTO/cAetas" rrjg iv AeA</>ots".
"Icov oe 6 Xtos" iv rols Tptay/xot? (fyqaiv avrov evia
TTOL-qoavra dveveyKelv etV 'Op</>e'a. avrov Xeyovori
/cat rovs 2/co77ta8as", ov rj dpx'f], " M77 * * avaatSeu
fjLTjSevt." ILojaiKpdrrjs 8' iv AtaSo^at? <j>r)cnv
avrov ipojrrjdevra vtto Aeovros rod ®Ataam>v
rvpdvvov ris etrj, <f>iX6cro(f)os , elrrelv. /cat rov fiiov
eot/ceVat Travqyvpei' oj? ovv etV ravriqv ol puev

a §§ 6-7 ?viol ixkv . . . Kad-r)yr)<To.[jJvov. Hesychius in
Suidas (s.v.), an authority older than Schol. Plat. 600 b,
proves that this passage is a coherent whole. The fragment
of Heraclitus (B L29 Diels, 17 Byw.) is certainly genuine.
There may be, in loropi-qv, an allusion to the study of
mensuration in Egypt. The pretended explanation, " he
spoke thus because . . ." introduces an extract from a work

826

VIII. 6-8. PYTHAGORAS

work." Pythagoras in fact wrote three books, On
Education, On Statesmanship, and On Nature. But the
book which passes as the work of Pythagoras is
by Lysis of Tarentum, a Pythagorean, who fled to
Thebes and taught Epaminondas. a Heraclides, the
son of Serapion, in his Epitome of Sotion, says that he
also wrote a poem On the Universe, and secondly the
Sacred Poem which begins :

Young men, come reverence in quietude
All these my words ;

thirdly On the Soul, fourthly Of Piety, fifthly Helo-
thales the Father of Epicharmus of Cos, sixthly Croton,
and other works as well. The same authority says
that the poem On the Mysteries was written by
Hippasus to defame Pythagoras, and that many
others written by Aston of Croton were ascribed to
Pythagoras. Aristoxenus says that Pythagoras got
most of his moral doctrines from the Delphic priestess
Themistoclea. According to Ion of Chios in his
Triagmi he ascribed some poems of his own making
to Orpheus. b They further attribute to him the
Scopiads which begins thus :

Be not shameless, before any man.
Sosicrates in his Successions of Philosophers says
that, when Leon the tyrant of Phlius asked him who
he was, he said, " A philosopher," c and that he com-
pared life to the Great Games, where some went to

which, like all those attributed to Pythagoras, must have
been a late forgerv.

6 F.H.G. Fr. 12, ii. p. 49. The same fragment is found
in Clem. Alex. Strom, i. 131 "\wv 8e 6 Xtos ev rots Tpiay-
/xoh Kai llvdaybpav els 'Opcpea apeveyKeiv riva luropei. The
verbal agreement, except for riva iarope'c, is exact.

e Cf. i. 12, whence it would seem that Sosicrates used
Heraclides of Pontus as his authority for this anecdote.

327

DIOGENES LAERTIUS

ayajvLovfievoL, ol he kclt ipLTroplav, ol he ye fieXriGTOi
epypvTai dearal, ovtojs iv rw filco ol p,ev dvhpa-
Trohcoheis, ecfrrj, cf)vovTai ho^rjs /cat TrXeove^ias
0-qpaTO.i, ol he cf)iX6oo(f)OL ttjs dXiq0eias. /cat raSe
fJL€V <Lhe.

9 'Ev 8e Tols TplGL GVyypdpLfJLaGL Tols TTpO-

eipiqp,evois (f>£p€rai Hv0ay6pov raSe KaOoXiKtos.
ovk id evyeo0ai vrrep eavTchv hid to /at) elhevat
to ovpb<f>epov. tt)v p,e0iqv ev dvd* evos fiAdfirjv
KaXel kcli TrXr]GjJL0vr)v Trdoav d-rroSo/ct^ta^et, Xeycov
/xr) napafialveiv \ir\re tujv iroTUiV pi-qTe tlov otltlojv
pb-qheva ttjv arvpLp,eTplav. koI uepl d<frpohioia)v he

<\>7]UIV OVTOJS' " 'A(j)pohlGLa ^et/XCOP'OS' 7Toieeo0ai,

/xr) 0epeos' <f)divo7rd)pov he koli rjpos KovcfroTepa,
fiapea he Traaav wp-qv /cat is vyie'i-qv ovk dyadd."
dXXd Kai 7tot ipojTYjOevTa TTOTe hel nX-qoid^eiv
elirelv otclv fiovXr) yeveuOai ocovtov dodevecFTepos.
10 Atatpetrat he koll top tov dvOptorrov filov ovtojs '
Hals et/coat erea, ve-qvioKos eiKocri, verjvlrjs
et/coat, yepcvv eiKocn. at he -qXiKiai irpos Taj
ajpas She vvp.p,eTpoi' ttoXs eap, ve-qvivKos depos,
verjvtiqs (jidivoTTOjpov, yepojv ^ft/xtov." ecm 8'
avTO) 6 p,ev verjVLGKOS pueipaKiov, 6 he verjvi-qs
dvqp. eiire re nptoTos, cos </>^at Tt/xato?, KOtva
ra (f)lXojv etVat /cat <j)iXlav luoT-qTa. /cat ai>Tov
ol piaOiqTal KOLTeTtdevTO ras" ovaias els ev [ttolov-
fxevoi]. TrevTaeTiav 0' rjcrvxa^ov, p,6vov tojv Xoycov
KOLTCtKovovTes Kai ovheiruj Ylv0ay6pav opcovTes
els o hoKipaG0elev TovvTev0ev S' iyivovTo ttjs
OLKtas avTov /cat ttjs oipeojs /xeret^ov. direiypvTo

a Because he lectured at night ; cf. § 15 vvxrepivr) aKpoacns.
328

VIII. 8-10. PYTHAGORAS

compete for the prize and others went with wares
to sell, but the best as spectators ; for similarly, in
life, some grow up with servile natures, greedy for
fame and gain, but the philosopher seeks for truth.
Thus much for this part of the subject.

The contents in general of the aforesaid three
treatises of Pythagoras are as follows. He forbids
us to pray for ourselves, because we do not know
what will help us. Drinking he calls, in a word, a
snare, and he discountenances all excess, saying that
no one should go beyond due proportion either in
drinking or in eating. Of sexual indulgence, too,
he says, " Keep to the winter for sexual pleasures,
in summer abstain ; they are less harmful in autumn
and spring, but they are always harmful and not
conducive to health." Asked once when a man
should consort with a woman, he replied, " When
you want to lose what strength you have."

He divides man's life into four quarters thus :
" Twenty years a boy, twenty years a youth, twenty
years a young man, twenty years an old man ; and
these four periods correspond to the four seasons,
the boy to spring, the youth to summer, the young
man to autumn, and the old man to winter," meaning
by youth, one not yet grown up and by a young man
a man of mature age. According to Timaeus, he
was the first to say, " Friends have all things in
common " and " Friendship is equality " ; indeed,
his disciples did put all their possessions into one
common stock. For five whole years they had to
keep silence, merely listening to his discourses
without seeing him, a until they passed an examina-
tion, and thenceforward they Mere admitted to his
house and allowed to see him. They would never

329

DIOGENES LAERTIUS

6e /cat cropov KV7Tapioo~Lvr\s Std to to tov Ato?
GKrJTTTpov ivTevdev 7T€7roirjcr0aL, o)s (fyqcnv "Epu-
ittttos iv SevTepco Ilept Ilvdayopov.

11 Kat yap /cat oefxvoTTpeTTecrTaTos Aeyerat yevecrOai
/cat ol /jLaOrjTal So^av ct^ov 77ept avTov a»S" et'77
' A7roAAct>v e£ 'Yrrep^opiajv d</>ty/zeVos\ Aoyos" Se
7tot' avTov TrapayvjJLVLodevTos tov paqpov ocfyOrjvai
Xpvcrovv /cat otl Neocros" o 7TOTap,6s hiafiaivovTa
avTov 7Tpocrayop€vaaL ttoXv? rjv 6 cjyduKwv. Tt/xatds"
re <f>'QGLV iv Se/cdVi] 'Ioroptajv Aeyetv avTov tols
crvvoiKovcras dvSpdot Oecbv e^etv ovopuaTa, Kopa?,
Nu/x^as", etra M^Tepas" KaXovp^ivas. tovtov /cat
yea>p,erptav em irepag ayayelv, MotptSos* irpdiTov
evpovTos tcls apxois tcov OTOiyeLoov clvttjs, a>s
(frrjcriv 'Avrt/cAetSrys' eV SevTepco Ilept 'AAe^dVSpou.

12 p-aAtara Se cr^oAacrat tov IlL>#aydpav mpt to
apiOpL-qTiKov etSo? aur^s" tov Te /cavdva tov e'/c
/xta? x°P$VS zvpelv. ovk rjpLeXrjo-e 8' ouS' taTpt/c^s".
^^at S' 'A77oAAo8a>pos" o AoytOTt/cos" e/CaTO/l/^V
dvcrat avTov, evpovTa otl tov opdoyaovtov Tpi-
ytovov T) vTTOT€ivovoa rrXevpa laov Suvgltoli tols
7T € p le^oy cr ais . /cat eWtv emypa/x/xa ovtlos e\ov

rjvLKa YivOayoprjs to 7rept/cAees" evpeTO ypdfXfxa,
/cetv' €(£' otoj /cAetv^v rjyaye fiovdvalrjv.

Ae'yeTat Se /cat TrpcoTos Kpeaaiv do/c^oat a9\r)Tds,
/cat TrptuTov y' Eupu/xeV^v, /ca#d c^>rycrt Oa/3ojptvos"

cV TpLTOJ TOJV ' A7TOpLVrjpbOV€VpidTOJV , TOJV 7TpOT€pOV

a The allusion is to the Nymphs and the heavenly pair,
mother and daughter (Demeter and Persephone).
6 Scriptorum Alex, ill.fr. p. 117.
c ^wM. PaZ. vii. 119.
d The story of Eurymenes was known to Porphyry, Vit.

330

VIII. 10-12. PYTHAGORAS

use coffins of cypress, because the sceptre of Zeus
was made from it, so we are informed by Hermippus
in his second book On Pythagoras.

Indeed, his bearing is said to have been most
dignified, and his disciples held the opinion about
him that he was Apollo come down from the far
north. There is a story that once, when he was
disrobed, his thigh was seen to be of gold ; and
when he crossed the river Nessus, quite a number
of people said they heard it welcome him. According
to Timaeus in the tenth book of his History, he
remarked that the consorts of men bore divine
names, being called first Virgins, then Brides, and
then Mothers. He it was who brought geometry
to perfection, while it was Moeris who first discovered
the beginnings of the elements of geometry : Anti-
clides in his second book On Alexander b affirms this,
and further that Pythagoras spent most of his time
upon the arithmetical aspect of geometry ; he also
discovered the musical intervals on the monochord.
Nor did he neglect even medicine. We are told by
Apollodorus the calculator that he offered a sacrifice
of oxen on finding that in a right-angled triangle the
square on the hypotenuse is equal to the squares on
the sides containing the right angle. And there is
an epigram running as follows c :

What time Pythagoras that famed figure found,
For which the noble offering he brought.

He is also said to have been the first to diet
athletes on meat, trying first with Eurymenes d —
so we learn from Favorinus in the third book of his
Memorabilia — whereas in former times they had

Pyth. 18. We can still see how these quotations made by
D. L. himself from Favorinus disturb the context.

331

DIOGENES LAERTIUS

luydoi tj-qpais /cat rvpols vypols, dAAd /cat TrvpoZs
aajfJLacrKovvTcuv avrovs, Kaddrrep 6 avros Oa/^a/ptvo?

13 ev oyhorj HavToha.7rrjs laropias (fnqaiv. ol he
Ylvdayopav dXeLTrrrjv rtvd tovtov atrtaat tov

TpOTTOV, fJLTj TOVTOV. TOVTOV yap KOL TO (f)OV€V€LV

OLTTayopeveLv, purj ore yeveodat to>v Cwcov kolvov
ot/catov r\plv eypvrojv ipvxfjs- kcu rohe p,ev r\v to
7Tp6ax r )l JLa ' TO ^ dAr]deg Ttov e/xj/fd^aw diriqyopevev
aTTTeadac orvvaoKOJV /cat avvedl^ajv els evKoAiav
ftiov tovs avdpajTTovs, oJGTe evTTopiuTovs avTols
elvai tols Tpo(f)dg, drrvpa Tipoa$epop,evoi<$ /cat Xltov
vhojp ttlvovoiv evTevdev yap /cat craS/xaros > vyieiav
/cat ^vxfjS 6£vt7]tol TrepiyiveaOai. d/xeAet /cat
fiajfjbov TTpoGKwrjeraL [jlovov ev Ar/Aw tov ' 'AttoA-
Aojvos tov yeveTopos, 6s Iutiv OTTiudev tov Kepa-

TLVOV, Std TO TTVpOVS KCU KptOds /Cat TTOnava (JLOVOL

TL0ea9aL eV avTOV dvev Trvpos, lepeZov he. firjhev,
ws <f>r)mv 'AptcrroreA^s" ev A^Atajv 7roAtr€ta.

14 WpojTov re (/>a<7t tovtov aTrocjyfjvaL ttjv ^xty
kvkAov dvdyKrjs dfAelfiovcrav dAAor' dAAots' evheloOai
^cools' /cat TTpojTov els tovs "EAA^vas* /zerpa /cat
crTadfid elo"qyr)Gaa9a.L, Kadd (friqcnv 'Aptardfevos' d

fJLOVCTLKOS' 7Tpa)TOV T€ "JLvTTepOV /Cat QcDGcfropOV TOV

avTov elrrelv, ojs (fyrjeri Ylapfxevlhrjs } ovtoj S' edav-
fjidodr) ojut eAeyov tovs yvwpip.ovs avTov p,dvTLas
dew (frtov&s, dAAd /cat avTOS ev ttj ypa<f>fj <j>rjcri hC
Ittto. /cat ht-qKoaiow eTeojv e£ dtheaj 7rapayeyevrjo6aL
es dvdpo'jTrovs. Toiydp /cat rrpoaeKapTepovv aura)
1 ol oe (fxxai Hap/xevi8r]v Casanbon.

a Or rather " soft cheese " ; cf. supra, i. § 7, note.

* Cf. lamblicbus, VU. Ppth. 25, and Porphyry, De ab-
stinentia, i. 26.
332

VIII. 12-14. PYTHAGORAS

trained on dried figs, on butter, and even on wheat-
meal, as we are told by the same Favorinus in the
eighth book of his Miscellaneous History. Some say
it was a certain trainer named Pythagoras who
instituted this diet, 6 and not our Pythagoras, who
forbade even the killing, let alone the eating, of
animals which share with us the privilege of having
a soul. This was the excuse put forward ; but his
real reason for forbidding animal diet was to practise
people and accustom them to simplicity of life, so
that they could live on things easily procurable,
spreading their tables with uncooked foods and
drinking pure water only, for this was the way to
a healthy body and a keen mind. Of course the
only altar at which he worshipped was that of Apollo
the Giver of Life, behind the Altar of Horns at Delos,
for thereon were placed flour and meal and cakes,
without the use of fire, and there was no animal
victim, as we are told by Aristotle in his Constitution
of Delos.

He was the first, they say, to declare that the
soul, bound now in this creature, now in that, thus
goes on a round ordained of necessity. He too,
according to Aristoxenus the musician, was the first
to introduce weights and measures into Greece. It
was he who first declared that the Evening and
Morning Stars are the same, as Parmenides main-
tains. So greatly was he admired that his disciples
used to be called " prophets to declare the voice
of God," besides which he himself says in a written
work that " after two hundred and seven years in
Hades he has returned to the land of the living."
Thus it was that they remained his staunch adherents,

c Cf. inf. ix. 23.

333

DIOGENES LAERTIUS

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avvbebepieva eyeiv, ev baKrvXico eiKova deov pur)
7repic\>epeiv , yyrpas 'Lyyos ovyyeiv ev rfj re<f>pa,

° See, however, Porphyry, Vit. Pyth. 4, who cites as his
authority Timaeus the Sicilian historian (F.H.G. i. p. 211,
Fr. 78), who was not improbably the source used by Favorinus.
334

VIII. 14-17. PYTHAGORAS

and men came to hear his words from afar, among
them Lucanians, Peucetians, Messapians and Romans.

Down to the time of Philolaus it was not possible
to acquire knowledge of any Pythagorean doctrine,
and Philolaus alone brought out those three celebrated
books which Plato sent a hundred minas to purchase.
Not less than six hundred persons went to his evening
lectures ; and those who were privileged to see him
wrote to their friends congratulating themselves
on a great piece of good fortune. Moreover, the
Metapontines named his house the Temple of
Demeter and his porch the Museum, so we learn
from Favorinus in his Miscella/ieous History .° And
the rest of the Pythagoreans used to say that not
all his doctrines were for all men to hear, our authority
for this being Aristoxenus in the tenth book of his
Rules of Pedagogy, where we are also told that one
of the school, Xenophilus by name, asked by some
one how he could best educate his son, replied, " By
making him the citizen of a well-governed state."
Throughout Italy Pythagoras made many into good
men and true, men too of note like the lawgivers
Zaleucus and Charondas : for he had a great gift
for friendship, and especially, when he found his own
watchwords adopted by anyone, he would immedi-
ately take to that man and make a friend of him .

The following were his watchwords or precepts :
don't stir the tire with a knife, don't step over the
beam of a balance, don't sit down on your bushel, b
don't eat your heart, don't help a man off with a load
but help him on, always roll your bed-clothes up,
don't put God's image on the circle of a ring, don't
leave the pan's imprint on the ashes, don't wipe up

b The x "^ was about a quart, in dry measure.

S .'35

DIOGENES LAERTIUS

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19 Holvtos Se pdXXov drnqyopeve p,r\T ipvdlvov
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20 direix^To kol yiXcuTos kol irdcrr)s dpea/cetas* olov
336

VIII. 17-20. PYTHAGORAS

k mess with a torch, don't commit a nuisance towards
[;he sun, don't walk the highway, don't shake hands
too eagerly, don't have swallows under your own
j:oof, don't keep birds with hooked claws, don't make

tvater on nor stand upon your nail- and hair-trimmings,
urn the sharp blade away, when you go abroad
lon't turn round at the frontier.

This is what they meant. Don't stir the fire with
k knife : don't stir the passions or the swelling pride
bf the great. Don't step over the beam of a balance :
lon't overstep the bounds of equity and justice.
Don't sit down on your bushel : have the same care

«f to-day and the future, a bushel being the day's
ation. By not eating your heart he meant not
pasting your life in troubles and pains. By saying
lo not turn round when you go abroad, he meant
o advise those who are departing this life not to
et their hearts' desire on living nor to be too much
ittracted by the pleasures of this life. The ex-
planations of the rest are similar and would take too
■ong to set out.

™ Above all, he forbade as food red mullet and
jlacktail, and he enjoined abstinence from the hearts
>f animals and from beans, and sometimes, according
;o Aristotle, even from paunch and gurnard. Some
;ay that he contented himself with just some honey
>r a honeycomb or bread, never touching wine in the
■laytime, and with greens boiled or raw for dainties,
ind fish but rarely. His robe was white and spotless,
iis quilts of white wool, for linen had not yet reached
:hose parts. He was never known to over-eat, to
Dehave loosely, or to be drunk. He would avoid
aughter and all pandering to tastes such as in-

^ol. ii z 337

DIOGENES LAERTIUS

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Xoyojv Uvdayopav avrov ovopLaadrjvat on ttjVi
dXrjdecav -qyopevev oi>x rjrrov rod Ylvdiov.

22 Aeyerat rrapeyyvav avrov eKaorore rols p>oidr)-
rals rdhe Xeyeiv els rdv olkov elcnovau, n>

tttj rrapefirjv ; ri S' epe^a; ri pioi oeov ovk ereXeodrj ;>id|

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re,

a The word llvdayopas being taken to be a compor S".

from I Juntos and ayopeveiv
338

)V

VIII. 20-22. PYTHAGGBAS

suiting- jest^ and vulgar tales. He would punish
neither slave nor free man in anger. Admonition
he used to call " setting right." He used to practise
divination bv sounds or voices and by auguries, never
by burnt-offerings, beyond frankincense. The offer-
ings lie made were always inanimate ; though some
say that he would offer cocks, sucking goats and
porkers, as they are called, but lambs never. How-
ever, Aristoxenus has it that he consented to the
eating of all other animals, and only abstained from
ploughing oxen and rams.

The same authority, as we have seen, asserts that
Pythagoras took his doctrines from the Delphic
priestess Themistoclea. Hieronymus, however, says
that, when he had descended into Hades, he saw the
soul of Hesiod bound fast to a brazen pillar and
gibbering, and the soul of Homer hung on a tree with
serpents writhing about it, this being their punish-
ment for what they had said about the gods ; he also
sawunder torture those who would not remain faithful
to their wives. This, says our authority, is why he
was honoured by the people of Croton. Aristippus
of Cyrene affirms in his work On the Physicists that
he was named Pvthagoras because he uttered the
truth as infallibly as did the Pythian oracle.

He is said to have advised his disciples as follows :
Always to say on entering their own doors :

Where did I trespass ? What did I achieve ?
And unfulfilled what duties did I leave ?

Not to let victims be brought for sacrifice to the
gods, and to worship only at the altar unstained with
blood. Not to call the gods to witness, man's duty
being rather to strive to make his own word carry

339

DIOGENES LAERTIUS

rovs re rrpeafivrepovs rt/xdV, ro irpo-qyovpievov rep
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25 VTropLvripLacriv. dpx^jv puev dirdvrcov p,ovd$a' e/c
8e rrjs p,ovd$os dopicrrov SuaSa cos dv vXtjv rfj

1 <oi)> iraaav coll. § 20 Casaubon.

For the doctrines of Pythagoras (§§ 25-35) Alexander is
taken as D. L.'s authority (see Introd. pp. xxvi, xxvii). This
indefatigable pedant is known to have written a special work
on the Pythagorean system. Our author may not have
possessed this work by Alexander, but he probably had
access to a public library containing it. In any case he
340

VIII. 22-25. PYTHAGORAS

conviction. To honour their elders, on the principle
that precedence in time gives a greater title to
respect ; for as in the world sunrise comes before
sunset, so in human life the beginiung before the
end, and in all organic life birth precedes death.
And he further bade them to honour gods before
demi-gods, heroes before men, and first among men
their parents ; and so to behave one to another as
not to make friends into enemies, but to turn enemies
into friends. To deem nothing their own. To
support the law, to wage war on lawlessness. Never
to kill or injure trees that are not wild, nor even
any animal that does not injure man. That it is
seemly and advisable neither to give way to un-
bridled laughter nor to wear sullen looks. To avoid
excess of flesh, on a journey to let exertion and
slackening alternate, to train the memory, in wrath
to restrain hand and tongue, to respect all divination,
to sing to the lyre and by hymns to show due
gratitude to gods and to good men. To abstain
from beans because they are flatulent and partake
most of the breath of life ; and besides, it is better
for the stomach if they are not taken, and this again
will make our dreams in sleep smooth and untroubled.
Alexander in his Successions of Philosophers says
that he found in the Pythagorean memoirs the
following tenets as well* The principle of all things
is the monad or unit ; arising from this monad the

deserves praise for the selection. Between Alexander Poly-
histor in the first century b.c. and the threshold of the third
century a.d. there had been an enormous increase in neo-
Pythagorean literature, mostly dealing with mystical pro-
perties of numbers and with ethics based upon theology.
All this D. L. ignores, going back to a Hellenistic document
long forgotten.

.Ill

DIOGENES LAERTIUS

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d/crtva Std ro£> aldepos tov re ipvxpov /cat irax^os.
342

VI 11. 2",-27. PYTHAGORAS

undefined dyad or two serves as material substratum
to the monad, which is cause ; from the monad and
the undefined dyad spring numbers ; from numbers,
points ; from points, lines ; from lines, plane figures ;
from plane figures, solid figures ; from solid figures,
sensible bodies, the elements of which are four, fire,
water, earth and air ; these elements interchange
and turn into one another completely, and combine
to produce a universe animate, intelligent, spherical,
with the earth at its centre, the earth itself too being
spherical and inhabited round about. There are also
antipodes, and our " down " is their " up." Light
and darkness have equal part in the universe, so
have hot and cold, and dry and moist ; and of these,
if hot preponderates, we have summer ; if cold,
winter ; if dry, spring ; if moist, late autumn. If
all are in equilibrium, we have the best periods of
the year, of which the freshness of spring constitutes
the healthy season, and the decay of late autumn
the unhealthy. So too, in the day, freshness belongs
to the morning, and decay to the evening, which is
therefore more unhealthy. The air about the earth
is stagnant and unwholesome, and all within it is
mortal ; but the uppermost air is ever-moved and
pure and healthy, and all within it is immortal and
consequently divine. The sun, the moon, and the
other stars are gods ; for, in them, there is a pre-
ponderance of heat, and heat is the cause of life.
The moon is illumined by the sun. Gods and men
are akin, inasmuch as man partakes of heat ; there-
fore God takes thought for man. Fate is the cause
of things being thus ordered both as a whole and
separately. The sun's ray penetrates through the

° Cf. Soph. El. 87 yrjs lao/xotp' drjp.

34-3

DIOGENES LAERTIUS

koXovgl Se tov puev depa ipvxpov aldepa, ttjv Se
OdXaooav Kal to vypov Tra^yv aldepa. ravrrjv
Se ttjv aKTiva Kal els rd fievdr) oveodai Kal Std

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dvTepeioeoOai yap to 9epp,6v diro tov ipvxpov.
iirei rot et ipvxpos tjv 6 iv toIs opipiaaiv aTpids,
hieioT-qKet av rrpos tov opioiov depa' vvv Se * *
ecrTLv 1 iv ots tjXlov TTvXas KaXeZ tovs d(f)9aXp,ovs.
344

VIII. 27-29. PYTHAGORAS

aether, whether cold or dense — the air they call
cold aether, and the sea and moisture dense aether
— and this ray descends even to the depths and for
this reason quickens all things. All things live which
partake of heat — this is why plants are living things
— but all have not soul, which is a detached part of
aether, partly the hot and partly the cold, for it
partakes of cold aether too. Soul is distinct from
life ; it is immortal, since that from which it is
detached is immortal. Living creatures are repro-
duced from one another by germination ; there is
no such thing as spontaneous generation from earth.
The germ is a clot of brain containing hot vapour
within it : and this, when brought to the womb,
throws out, from the brain, ichor, fluid and blood,
whence are formed flesh, sinews, bones, hairs, and
the whole of the body, while soul and sense come
from the vapour within. First congealing in about
forty days, it receives form and, according to the
ratios of " harmony," in seven, nine, or at the most
ten, months, the mature child is brought forth. It
has in it all the relations constituting life, and these,
forming a continuous series, keep it together accord-
ing to the ratios of harmony, each appearing at
regulated intervals. Sense generally, and sight in
particular, is a certain unusually hot vapour. This
is why it is said to see through air and water, because
the hot aether is resisted by the cold ; for, if the
vapour in the eyes had been cold, it would have
been dissipated on meeting the air, its like. As it
is. in certain [lines] he calls the eyes the portals of

1 icfTLv <eVaJTtos> Apelt.

345

DIOGENES LAERTIUS

ra 8' aura /cat Trepl rrjs olkotjs koli rwv Aolttojv
alodrjoeoov 8oyfjLaTil,€L.

30 Ttjv 8' dvdpojTrov ijjv)(r]v otaipeicrOai rpi)(fj, ets
re vovv Kal 4>pivas Kal dvpcov. vovv jjl€v ovv /cat
Ov/Jbov etvat /cat iv rot? d'AAots- ^ojols, cfrpivas Se
piovov iv dvdpa)7TCp. etVat Se rrjv &PXV V r V$ faxV^
diro Kapoias jxexp^S iyK€c/)dAov Kal rd fxev iv rfj
Kapoia jjjipos avrrjs vrrapx^iv Oviiov, (frpevas Se
/cat vovv rd iv ra) e'y/ce^dAaj • orayovas 8' etvat

0770 TOVTCDV TCLS CLLCr0rjcr€LS . /Cat TO jJL€V (frpOVL/JLOV

dOdvarov, rd Se Xonrd dvrjrd. rpecf)€o9ai re rrjv
i/jvxrjv diro rov at/xaros" rovs Se Aoyovs ^Xl ?
dvdfjbovs that,, doparov r elvac avrrjv /cat rovs

31 Aoyovs, irrel /cat 6 aWrjp doparos. Seoyxd r elvau
rrjs ifjvxrjs ras (f>Aifias Kal ras dpriqpias Kal ra
vevpa' drav 8' icrxvrj Kal Ka6* avrrjv yevopiivrj
rjpepifj, Seo/xd yiveudat avrrjs tovs Aoyovs Kal rd
epya. iKpufiQeloav 8' avrrjv irrl yrjs TrAd^eodat
iv rep dipt op.oiav ra> craS/xart. rov 8' 'Eppurjv
rafilav elvai rtbv ipvx^ov Kal Std rovro TropLiralov
AiyeoOai Kal irvAalov Kal x^ovlov, irreihrJTTep ovros

€LC77T€pL7T€l dlTO TO)V OrajfJLaTOJV rds lp V X°' S ^ L7T ^ T€

yrjs Kal e'/c OaAdrrrjs' Kal dyeoOai ras (Jiiv Kadapds
irrl rov vipicrrov, ras 8' aKaddprovs \i>jyt e'/cetVat?
neAd^euv paqr dAArjAat?, Setcr#a< 8' iv dpprjKrois

32 heojxols viS 'EpLvvajv. elvai re rrdvra rov depa
ipvxtov epLTrAzujv Kal ravras oaipuovas re Kal rjpajas
ovofjid^ecrOaL- Kal vtto tovtojv TTepareodai dv9pd>-
ttols tovs T oveipovs Kal rd cr^aeta vocrov re Kal
vyieias, Kal ov puovov dvOpajnoLS, dAAd Kal rrpo-

VIII. 29-32. PYTHAGORAS

the sun. His conclusion is the same with regard to
hearing and the other senses.

The soul of man, he says, is divided into three
parts, intelligence, reason, and passion. Intelligence
and passion are possessed by other animals as well,
but reason by man alone. The seat of the soul
extends from the heart to the brain ; the part of
it which is in the heart is passion, while the parts
located in the brain are reason and intelligence.
The senses are distillations from these. Reason is
immortal, all else mortal. The soul draws nourish-
ment from the blood ; the faculties ° of the soul are
winds, for thev as well as the soul are invisible, just
as the aether is invisible. The veins, arteries, and
sinews are the bonds of the soul. But when it is
strong and settled down into itself, reasonings and
deeds become its bonds. When cast out upon the
earth, it wanders in the air like the body. Hermes
is the steward of souls, and for that reason is called
Hermes the Escorter, Hermes the Keeper of the
Gate, and Hermes of the Underworld, since it is he
who brings in the souls from their bodies both by
land and sea ; and the pure are taken into the upper-
most region, but the impure are not permitted to
approach the pure or each other, but are bound by
the Furies in bonds unbreakable. The whole air is
full of souls which are called genii b or heroes ; these
are they who send men dreams and signs of future
disease and health, and not to men alone, but to

a The word \6yovs is translated above by " ratios," i.e.
proportionalities. With auifxovs compare the Stoic air-currents.

6 The Greek daemons {dalnoves) are, according to Hesiod,
W. and D. 121-126, superhuman beings, guardians and bene-
factors of mankind, watching over the earth whereon once
they lived.

347

DIOGENES LAERTIUS

fidrois /cat rot? dAAots kttj veuiv • et? re roirrof?
yiveodai rovs re KaOapfMovs /cat aTTOTpo7TLacrpLOVs
fxavTLKiqv re iraoav /cat /cATiSoVas- /cat rd daota.
/xe'ytorov he (fr-qoLV eivai rcbv eV avOpamois ro ttjv
ipvx^ 77etaat em ro dya#dv 7) em rd /ca/cdv. edSat-
fjiovelv r avQpamovs otclv dyadr) fax'?) it pouyiviqr at,
fjL7]$eTTOT€ 8' rjpefjietv jJLTjSe tov avrov * * poov Kparelv.

33 "QpKiov r elvai to St/catoy /cat Slol tovto Ata
opKtov XeyeaOai. ttjv t aperrjv apfiovlav etvat
/cat r^v dytetav /cat rd dya#dv a7rav /cat rdv #edv*
8td /cat /ca#' dpjioviav avveordvat rd d'Aa. </>tAtav
r' etvat ivapfioviov iGonqra. rtizas" #eotS" 8etv
vofil^etv /cat rjpCDOi /Z77 rd? loas, dAAd ^eot? det /xer'
ei>(f)rjfjilas Xev)(€ipiovodvras /cat dyvevovras , r\poj(jL
8' a77-d /xe'aou -qfiepas. ttjv 8' dyyetW etvat 8td
Kadapfjbojv /cat Aoirrpojv /cat 7Tepippavrr]pia)V /cat
Std rou Kadapeveiv cltto re /ci^Sous" /cat Ae^ou? /cat
/xtdo/xaro? 7ravrd? /cat a77e'xeCT#at fipuiTibv dvqaei-
hicov re /coediv /cat rpiyAwv /cat pbeXavovpcov /cat
ojojv /cat rcDv cootokojv t,coajv /cat Kvdpaov /cat rdn>
dAAojv cuv 7rapa/ceAedovrat /cat ot rd? reAerds" eV

34 rot? lepols eVtreAouvre?. ^^ot 8' * KpLOTOTeXrjs
eV rd) llept rtov Iluflayooetoji/ 1 7raoayye'AAetv adrdy

OL7T€X€<jdaL TOiV KvdfJLOJV TjTOL OTL dlftoLOlS etCTt^

o/xotot 7} drt "A8ou rrdAat?. * * dyovarov yap

jJLOVOV 7J OTL (f)9elp€L T) OTL TTj TOV SXoV <f)VG€L

SfjLoiov tj otl dAtyapxt/coV • /cAripowrat yow adrots".
rd Se rreadvra /xr) dvatpeto^at, U7rep rod e'#t£eo#at

fXTj aKoXdoTOJS 6g6l€LV TJ OTL €7TL TeXeVTrj TWOS' Kol

1 The marginal lemma Ile/n riDi/ Kvafxwv has supplanted
the proper title of Aristotle's work, which probably was

riept tG)v j r.
348

VIII. 32-34. PYTHAGORAS

sheep also and cattle as well : and it is to them that
purifications and lustrations, all divination, omens
and the like, have reference. The most momentous
thing in human life is the art of winning the soul
to good or to evil. Blest are the men who acquire
a good soul ; <if it be bad> they can never be
at rest, nor ever keep the same course two days
together.

Right has the force of an oath, and that is why Zeus
is called the God of Oaths. Virtue is harmony, and
so are health and all good and God himself ; this is
why they say that all things are constructed according
to the laws of harmony. The love of friends is just
concord and equality. We should not pay equal
worship to gods and heroes, but to the gods always,
with reverent silence, in white robes, and after
purification, to the heroes only from midday onwards.
Purification is by cleansing, baptism and lustration,
and bv keeping clean from all deaths and births and
all pollution, and abstaining from meat and flesh of
animals that have died, mullets, gurnards, eggs and
egg-sprung animals, beans, and the other abstinences
prescribed by those who perform mystic rites in
the temples. According to Aristotle in his work On
the Pythagoreans, Pythagoras counselled abstinence
from beans either because they are like the genitals,
or because they are like the gates of Hades ... as
being alone unjointed, or because they are injurious,
or because they are like the form of the universe, or
because they belong to oligarchy, since they are used
in election by lot. He bade his disciples not to pick
up fallen crumbs, either in order to accustom them
not to eat immoderately, or because connected with
a person's death ; nay, even, according to Aristo-

340

DIOGENES LAERTIUS

5 'Api<JTO(f)dvr]s he tojv rjpojojv <f)7]olv elvai ra
TTiTTTOvra, Xeycov ev rots "Hpajcn,

fjurjhe yevecrO* ott av evTOS rrjs TpaTre^rj? /cara-

7T€GT] .

5 AXeKTpvovos fir) drrTeodai XevKov, otl iepos tov
M^vos" koll iKerris' to 8' rjv tojv dyaOojv tw re Wtjvl
lepos ' orjfialvei yap ras" wpas. /cat to p,ev XevKov
rrjs rdyo.6ov (f>VGeojg, to he LieXav tov kclkov. tojv t^-

6vOJV fAT) CL7TT€0-dai, OOOL UpOL' LIT} yap $6LV TOL aVTCL

rcra^at Beols Kal dvdpojTTOL?, ojcnep ouS' eXevdepois
Kal SovXols. apTOV pur] KaTayvvetv, otl €ttl eva oi

35 TTaXai TOW <j)LXoJV i(f)OLTOJV , Ka6a7T€p €Tt Kal VVV OL

ftdpftapoi- par/he hiaipelv, og ovvdyeL avTovs' ol he,
7rpos ttjv ev ahov Kpiaiv ol S' els TroXep^ov SetAtav
TToielv ol he, eVet dno tovtov 1 apxeTai to oXov.

Kat tojv oyr\pATOJV to koXXlgtov afialpav elvai
tojv GTepeojv, tojv §' eTTLTrehojv kvkXov. yfjpas Kal
7T&v to p,eiovp,evov ollolov Kal av^rjv Kal veoTr\Ta
TavTov. vyleiav ttjv tov elhovs hiapbovqv, vooov
ttiv tovtov <f)6opdv. nepl tcov aAcor, otl del
TrapaTiOecrdai Trpos viroLLvrjOLV tov St/catoir ol yap
dXes 7T&v gojl^ovglv 6 tl av TrapaXdfiojGL Kai yeyo-
vaoiv Ik tojv KadapojTaTwv rjXiov Kal BaXdoorjs.

36 Kat TavTa \xev $r\aiv 6 ' 'AXe^avhpos ev tols
YlvdayopiKols VTTopjvr\\xaGLV evprjKevai, Kal Ta
eKelvojv exdp-eva 6 ' ApioTOTeX-qs .

Tty he oepLVOTTpeTreiav tov UvOayopov /cat

1 tovtov] V.l. rdirov.

a Meineke, C.G.F. ii. 1070.

b This may have some hidden sense : but it is tempting
to adopt tottov for tovtov with the Borbonicus.

e Alexander is cited above (§ 24). evpyKtvai comes in

350

VIII. 34-36. PYTHAGORAS

phanes, crumbs belong to the heroes, for in his
Heroes he says° :

Xor taste ye of what falls beneath the board !

Another of his precepts was not to eat white cocks,
as being sacred to the Month and wearing suppliant
garb — now supplication ranked with things good —
sacred to the Month because they announce the
time of day ; and again white represents the nature
of the good, black the nature of evil. Not to touch
such fish as were sacred ; for it is not right that
gods and men should be allotted the same things,
any more than free men and slaves. Not to break
bread ; for once friends used to meet over one loaf,
as the barbarians do even to this day ; and you
should not divide bread which brings them together ;
some give as the explanation of this that it has
reference to the judgement of the dead in Hades,
others that bread makes cowards in war, others again
that it is from it that the whole world begins. b

He held that the most beautiful figure is the sphere
among solids, and the circle among plane figures.
Old age may be compared to everything that is decreas-
ing, while youth is one with increase. Health means
retention of the form, disease its destruction. Of
salt he said it should be brought to table to remind us
of what is right ; for salt preserves whatever it finds,
and it arises from the purest sources, sun and sea.

This is what Alexander says that he found in the
Pythagorean memoirs. What follows is Aristotle's.

But Pythagoras's great dignity not even Timon

both sections. This means that, in the Lives of Pythagoras
which D. L. consulted, the extract from Alexander has dis-
placed a passage which came from a spurious Aristotelian
treatise He pi UvOayopeiwv.

351

DIOGENES LAERTIUS

Tificuv iv rols ZtAAots" oaKvojv avrov o/xco? ov
TrapeXnreVy elndjv ovrco'

Ylvdayop-qv re yorjras aVo/cAtVavr' iirl $6£as
Br\pr\ eV dvdpcoTrajv, o~€p,vqyopir)s oapior-qv.

irepl Sc rod d'AAor' dXXov avrov yeyevrjadau "Eevo-
<f>dvr)s iv iXeyeia TrpoapLaprvpel, rjs dpx^,

vvv avr a'AAov eVet/At Xoyov, Set'^oj 8e KeXevdov.
o Se irepl avrov cftrjGLV, ovra>s ^X €L '

Kai TTore /jllv crrv^eXi^ofxevov oKvXaKos irapiovra
tpaolv 1-noiKrlpai /cat roSe <f>do~9ai tiros'
" rravoai p,r]&€ pdni'Q ' , eVet rj chiXov dvepos icrrl
iftvX 1 !} r V v iy va)V <f>0€y£oLp>€vr)S dttov."

37 Kai ravra puev 6 'Revo^dvrjs . euKQjifje 8' avrov
Kparlvos p,ev iv Uvdayopi^ovar]' dXXd Kal iv
Tapavrivois cfyqalv ovrcos'

€0os icrrlv avrols, av rw loiojrr^v nodev
Xdfiwtnv elaeXdovra, 'bianeipojp.evov
rrjs rcov Xoycov pcojjbrjs rapdrreiv /cat kvk&v
rots dvrtOerois, rots iripaai, rols 7rapicrcop,acTLV ,
rols air oirXdvo is , rols fieyidtoiv vovflvaru<cbs-
MvrjcrifjLaxos 8' 'AA/c/xatawr

cos Yivdayopiurl dvopuev rep Aofta,
epufjvxov ovhev iadlovres iravreXcos.

38 ' Api.oro<f)a)V Yivdayoptarfj'

e<f>r) Karafids is rrjv Statrav rcov Kara)

loelv eKaurovs, Sta^epeiv Se ndpLTroXv

rovs Hvdayop terras rcov veKpcov puovoiac yap

° Fr. 58 D. b Fr. 7 D.

352

\ III. 3(3-38. PYTHAGORAS

overlooked, who, although he digs at him in his
Silli," speaks of

Pythagoras, inclined to witching works and ways,
Man-snarer, fond of noble periphrase.

Xenophanes b confirms the statement about his hav-
ing been different people at different times in the
elegiacs beginning :

Now other thoughts, another path, I show.
What he says of him is as follows :

They say that, passing a belaboured whelp,
He, full of pity, spake these words of dole :
" Stay, smite not ! 'Tis a friend, a human soul ;
I knew him straight whenas I heard him yelp ! "

Thus Xenophanes. But Cratinus also lampooned
him both in the Pythagorizing Woman and also in
The Tarentines, where we read c :

They are wont,
If haply they a foreigner do find,
To hold a cross-examination

Of doctrines' worth, to trouble and confound him
With terms, equations, and antitheses
Brain-bung'd with magnitudes and periphrases.

Again, Mnesimachus in the Alcmaeon d :

To Loxias we sacrifice : Pythagoras his rite,
Of nothing that is animate we ever take a bite.

And Aristophon in the Pytkagorist 6 :

a. He told how he travelled in Hades and looked on the

dwellers below,
How each of them lives, but how different by far from the

lives of the dead
Were the lives of the Pythagoreans, for these alone, so he said,

c Cratin. minor, Meineke, C.G.F. iii. 376.
d Meineke, C.G.F. iii. 567.
e Meineke, C.G.F. iii. S$2.

vol. n 2 a 353

DIOGENES LAERTIUS

TOVTOLGL TOV HAoVTOJVCL GVGGLT€LV €(f)7j

St' evcrepeiav. B. $vax € PV ® eov Aeyet9,

el TOIS pVTTOV fJL€<JT0L(7LV rjoerai ^VVOJV.
€TL €V TO) OLVTO)'

iadiovoi re
Xdxavd re /cat ttlvovgiv errl tovtols vocop'
(f)delpas oe /cat rpifiajva rrjv r dXovcnav
ovhels av viropelveie rd>v erepojv <veKpa)v>.
'EreAeura 8' 6 Ylvdayopas tovtov tov rpoirov.
Gvvehpevovros p,erd rd>v orvvrjOajv ev rfj MlAcovos
ot/cta [tovtov^, V7to tlvos twv fiTj 7rapa$oxrjs
dtjiujdevTwv hid cfrdovov VTTOTTprjddrjvaL rrjv oikiclv
Gwefir)' rives o° avTovs rovs Kporcovudras rovro
7Tpdi;ai y Tvpavvioos enldeGLV evAafiovpievovs . rdv
$r) Uvdayopav KaraAr](j)drjvat SteftoVra- /cat irpos
rivi xojpLto yevopLevos TrArjpeL Kvdpiojv, Iva [avrodi]

€GTT], €L7TCOV dAtOVOLL GV pL&AAoV Tj TTaTTjGai [dvGLlp€-

drjvai oe Kpelrrov tj AaA^aat]* /cat cooe irpds rd>v
SicoKOVTcuv dno G(f>ayrjv ac . ovra> Se /cat rovs

a In the account which follows two passages should be
distinguished : (1) avvebpevovTos . . . <j we/37;, and (2) ovtu>
8e Kai . . . (§ 40) a<nT7}<javTa. A similar combination of
Neanthes and Dicaearchus is found in Porphyry, Vit. Pyth.
55 sqq., Neanthes apparently insisting on the absence, and
Dicaearchus on the presence, of the master at the time when
the brotherhood were attacked and scattered. Iamblichus,

Vit. Pyth. 251 sq., cites Nicomachus, whose version agrees
with that of Neanthes.

b This passage, partly in direct (yevofxevos, ia-rij, ti-rrwv)
and partly in reported speech (Kara\r}(pd?]i>ai, airo<y<payrjvai) y
receives some light from the story of Alyllias and his wife
Timycha as given by Iamblichus, Vit. Pyth. 189-194, on the
authority of Hippobotus and Neanthes (ef. also Porphyry*

Vit. Pyth. §01, where the story of Damon and Phintias is
said to have been transferred by Hippobotus and Neanthes
354

VIII. 38-3U. PYTHAGORAS

Were suffered to dine with King Pluto, which was for their

piety's sake.
b. What an ill-tempered god for whom such swine, such

creatures good company make ;

and in the same later :

Their food is just greens, and to wet it pure water is all

that they drink ;
And the want of a bath, and the vermin, and their old

threadbare coats so do stink
That none of the rest will come near them.

Pythagoras met his death in this wise. a As he
sat one day among his acquaintances at the house of
Milo, it chanced that the house was set ablaze out
of jealousy by one of the people who were not
accounted worthy of admittance to his presence,
though some say it was the work of the inhabitants
of Croton anxious to safeguard themselves against
the setting-up of a tyranny. Pythagoras was caught
as he tried to escape ; he got as far as a certain
field of beans, where he stopped, saying he would
be captured rather than cross it, and be killed
rather than prate about his doctrines ; and so his
pursuers cut his throat. 5 So also were murdered

to the same trusty pair, Myllias and Timycha). The story
in Iamblichus represents a band of Pythagoreans pursued
by a tyrant's myrmidons and caught in a plain where beans
were growing, all of them preferring to die where they stood
rather than trample on the beans ; but this story might be
located anywhere. It has nothing inherently to do with
the end of Pythagoras. What remains, tov be II. vara-
\r)<pdr)vai 5te£i6jra, may be compared with Porphyry, Vit.
Pyth. § 57, where we are told that the disciples made a
bridge of their own bodies over the tire and thus the master
escaped from the burning house but, in despair at the
extinction of his school, chose a voluntary death. The
words ovtoj <5e which follow come in awkwardly, as they are
separated from the sentence about the fire.

S55

DIOGENES LAERTIUS

rrAelovs tojv iralpajv avrov hia<f)9apr)vai, ovras
Trpos rovs rerTapaKovra' hia^vyelv S' oXiyovs,

UJV TjV KOl "Ap)(l777TOS 6 TapCLVTlVOS Kdl AvGLS 6

Trpoetpripiivos.

40 Qrjcrl Se At/catap^os" tov Yivdayopav airodavelv
Kara(f>vy6vra €ls to iv j\Iera770VTtoj lepov tojv
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/cAet'S^s" Se cfrrjcrtv iv rfj tojv Harvpou filojv emropifj
fiera to ddifjai QepeKvSrjv iv A77A0J irraveAdelv
els 'IraAlav /cat * * TravhaiuLav evpovra YsjvAojvos

TOV KpOTOJViaTOV €LS ^SleTO-TTOVTlOV V7T€^ABelv

/ca/cet tov fiiov /caraorpe'i/fat aaiTia, jjlt) ftovAopievov

7T€paLT€pOJ ^TJV. "YupiXLTTTTOS Si (^TjCTl, TToAepLOVVTOJV

AKpayavTLvajv /cat Zupa/cocrt'ojv, i^eABelv tov
Ilvdayopav /xera tojv avvqdojv /cat rrpoGTfjvai
tojv WKpayavTLvajv Tporrrjs Se yevo/JLevrjs rrepi-
Ka[jL7TTOVTa avTOV ttjv tojv KvdjJbojv yojpav VTTO
tojv HvpaKOcrlojv avaipedfjvaL' rovs T€ Aolttovs,

OVTaS 7TpOS TOVS 7T€VT€ KO.L TpiOLKOVTOL, €V TdpCLVTL

KaTOLKavdfjvat,, deAovTas avTi7ToAiT€V€crdcu rots'

7rpO€GTOJGL.

41 Kat aAAo tl 7T€pl Ylvdayopov <j>r)crlv 6 "ILppuTnros .
[Aeyet yap] ojs yevofievos iv 'IraAta /cara yrjs

OLKLUKOV TTOLTjOai /Cat Tjj fJLTjTpl €VT€lAaiTO TO.

yuvo/Jieva etV Se'Arov ypd(f>eiv arj/jbeLOVjJiivrjv /cat tov
Xpovov, eVetTa KadUvai avTOj eW dv dveAdrj.
tovto noLrjaat tt)v fx-qripa. tov 8e Ilvdayopav
pL€Ta y^povov dveAdelv luyyov /cat Korea KeAtTtv-
fjbevov elaeAdovTa r els ttjv e/c/cArycrtW <f>dcrK€iv
ws a<j)lKTai i£ abov /cat or) /cat aveyivojuKev avTols
to avfjiftefirjKOTa. ol he aaivop^evoi toIs Aeyofxevois
ehaKpvov T€ /cat ajfioj^ov /cat iiriuTevov eivat, tov
356

VIII. 30-41. PYTHAGORAS

more than half o£ his disciples, to the number of

forty or thereabouts ; but a very few escaped,
including Arehippus of Tarentum and Lysis, already
mentioned.

Dicaearchus, however, says that Pythagoras died a
fugitive in the temple of the Muses at Metapontum
after forty days' starvation. Heraclides, in his Epi-
tome of the Lives of Satyrus, says that, after burying
Pherecydes at Delos, he returned to Italy and, when
he found Cylon of Croton giving a luxurious banquet
to all and sundry, retired to Metapontum to end his
days there by starvation, having no wish to live
longer. On the other hand, Hermippus relates that,
when the men of Agrigentum and Syracuse were at
war. Pythagoras and his disciples went out and
fought in the van of the army of the Agrigentines,
and, their line being turned, he was killed by the
Syracusans as he was trying to avoid the beanfield ;
the rest, about thirty-five in number, were burned
at the stake in Tarentum for trying to set up a
government in opposition to those in power.

Hermippus gives another anecdote. Pythagoras,
on coming to Italy, made a subterranean dwelling
and enjoined on his mother to mark and record all
that passed, and at what hour, and to send her notes
down to him until he should ascend. She did so.
Pythagoras some time afterwards came up withered
and looking like a skeleton, then went into the
assembly and declared he had been down to Hades,
and even read out his experiences to them. They
were so atfected that they wept and wailed and
looked upon him as divine, going so far as to send

357

DIOGENES LAERTIUS

TLvdaydpav delov nva, ware /cat ras yvvatKas
avTw napahovvai, ojs Kal pbad-qaopbevas tl rdv
avrov' as Kal TlvOayoptKas KArjdrjvaL. /cat ravra

(J,€V 6 "Y^pjAlTTTTOS .

42 T Hv he ra> UvOayopa Kal yvvq, Oeavtb ovofia,
Bpovrlvov rod KporajviOLTov dvydrrjp' ol he,
yvvaiKa puev elvai JSpovrLvov, p,a6-qrpiav he Uvd-
ayopov. tjv avrto Kal Ovydrrjp Aafiw, a>s <j)T]ai
Avms ev €7naroXfj rfj npds "Imraaov, nepl II vd-
ayopov Xeyojv ovrojs' " Xeyovn he noXXol rv Kal
oafiocriq <f>i\o(JO(f>iv , orrep airatjiuiue YivBayopas,
os ye rot Aa/xot ra eavrov dvyarpl napaKara-
defievos rd V7Top.vdp.ara erreuKaijje pnqhevl rcbv
eKTOs ras ot/aas" Trapahihopiev. d he hvvapueva
ttoXXwv y^pap^driov aTroolooodai iojs X6ya>s ovk
efiovXadrj' rreviav oe Kal ras rto rrarpos em-
OKaipias evdfjLL^e XP V<7 ^ ) Tt/xtcorcpas' 77/xev, Kal
ravra yvvd."

43 T Hi> Kal TrjXavyrjs vlos avrols, os Kal htehe^aro
rov rrarepa Kal Kara rivas 'TZpiTrehoKXeovs Kad-
rjyqcraro' 'Yrnrofioros ye rot <f>r)crt Xeyeiv 'Efnreoo-
/cAea,

TrjXavyes, /cAure Kovpe Qeavovs YlvOayopea) re.

crvyypafjLfMa he [<f>eperai] rod TrjXavyovs ovhev,
rfjs he fJLTjrpos avrov Qeavovs riva. dXXd /cat
<f>aaiv avrrjv ipa>rrj6elcrav irooraia yvvrj an
dvhpos Kadapevei, </>dVat, " and p,ev rov Ihtov
napayj>r\\xa> and he rov dXXorpiov ovhenore."
rfj he rrpos rov Thiov dvhpa LieXXovcrrj nopevecrdai
napr/veu a/xa rot? eVSu/xaat /cat rr)v aloyyvr]v
dnorideadai, dviarap,evr]v re ndXiv dp, avrolaiv
358

VIII. 41-43. PYTHAGORAS

their wives to him in hopes that they would learn
some of his doctrines ; and so they were called
Pythagorean women. Thus far Hermippus.

Pythagoras had a wife, Theano by name, daughter
of Brontinus of Croton, though some call her
Brontinus's wife and Pythagoras's pupil. He had
a daughter Damo, according to the letter of Lysis
to Hippasus, which says of him, " I am told by many
that you discourse publicly, a thing which Pythagoras
deemed unworthy, for certain it is that, when he
entrusted his daughter Damo with the custody of
his memoirs, he solemnly charged her never to give
them to anyone outside his house. And, although
she could have sold the writings for a large sum of
money, she would not, but reckoned poverty and her
father's solemn injunctions more precious than gold,
for all that she was a woman."

They also had a son Telauges, who succeeded his
father and, according to some, was Empedocles'
instructor. At all events Hippobotus makes Em-
pedocles say a :

Telauges, famed
Son of Theano and Pythagoras.

Telauges wrote nothing, so far as we know, but his
mother Theano wrote a few things. Further, a story
is told that being asked how many days it was
before a woman becomes pure after intercourse, she
replied, " With her own husband at once, with
another man never." And she advised a woman
going in to her own husband to put off her shame
with her clothes, and on leaving him to put it on
a Fr. 155 1).

DIOGENES LAERTIUS

dvaXafifidveiv . ip corrj Vetera, " rrola; " €(f)rj, " ravra
St' a yvvr) /ce'/cA^/zat."

44 '0 o' ovv UvOaydpas, oos /zev ' HpaKXetSrjs
(fr-qolv 6 rod ^apaTricovos , SySorjKovrovr-qs ire-
Xevra, Kara rr)v lolav VTroypa<f)r)v rcov tjXlklcov
cos 8 ol TrXeiovs, errj fiiovs ivevrjKovra. Kal
Tj/jLtov ear iv els avrov TTerraiyp^eva ovrcos eyovra.'

ov fJLovos ifJLipvxcov direx^s x^P a? > <*AAa koI r)fj,eis'
ris yap os €/japv)(<jov rjiparo, Hvdayopa;

dAA' OTO.V eifjTjOfj TL KOLL OTTTTjOfj KOLL dXlG0fj,

Sr) Tore kol ipvx^v ovk ex ov evQLOpLev.
dXXo-

rjv dpa YlvOayoprjs rolos crowds, cocrre puev avros
fir) ijjaveiv Kpeiuov koI Xeyev cos doiKov,

airi^eiv 8' dXXovs. dyapLOLL oo$6v avros €(f>a fxev
ovk dhiKelv, dXXovs S' avros erevx aoiKelv.

45 /cat a'AAo •

ras cf>pevas r)v edeXrjs ras Tlvdayopao vorjcrat,,

dairioos Ev<f)6pfiov ftXeiftov is o/x</>aAtov.
(frrjal yap ovros, 'Eytov r)v rrpofiporos" os o' ore

OVK T)V,

<f>doKcov cos ris €T)v, ovris €7)v or* erjv.
Kal dXXo, cos ereXevra'

at, at, Ylvdayop-qs ri rdaov Kvdpiovs icrefidcrdr) ;

Kal ddve (f)oirrjrals a/x/xtya rot? lolols.
Xoopiov rjv Kvdpicov Iva pur] rovrovs Se irarrjor),

i£ 'AKpayavrtvcov Kardav' ivl rpiohco.

"H/c/t,a£e ok Kal Kara rr)v e^rjKoarrjv 'OXvfimdoa,
360

VIII. 43-4.3. PYTHAGORAS

again along with them. Asked " Put on what ? "

-.In- replied, " What makes me to he called a
woman."

To return to Pythagoras. According to Heraclides,
the son of Serapion, he was eighty years old when
he died, and this agrees with his own description of
the life of man. though most authorities say he was
ninety. And there are jesting lines of my own upon
him as follows a :

Not thou alone from all things animate
Didst keep, Pythagoras. All food is dead
When boil'd and bak'd and salt-besprinkle-ed ;

For then it surely is inanimate.

Again b :

So wise was wise Pythagoras that he

Would touch no meats, but called it impious,
Bade others eat. Good wisdom : not for us

To do the wrong ; let others impious be.

And again c :

If thou wouldst know the mind of old Pythagoras,
Look on Euphorbus' buckler and its boss.

He says " I've lived before." If, when he says he was,
He was not, he was no-one when he was.

And again, of the manner of his death d :

Woe ! Woe ! Whence, Pythagoras, this deep reverence
for beans? Why did he fall in the midst of his disciples?
A bean -field there was he durst not cross; sooner than
trample on it, he endured to be slain at the cross-roads
by the men of Acragas.

He flourished in the 60th Olympiad e and his

a A nth. Pal. vii. 121. b Anth. Plan. v. 34.

c Anth. Plan. v. 35. d Anth. Pal. vii. 122.

e 540-536 b.c. Of. Clem. Alex. Strom, i, 65 " in the 62nd
Olympiad " [832-528 b.c], eight years later, and contem-
porarv with Pol venires of Samos.

361

DIOGENES LAERTIUS

KOLL aifTOV TO GVGTrjfJLa 8l€fJL€V€ ^XP L Y^€(X)V Iwea

46 rj Kai Se/ca* reAeuratot yap eyevovro rchv Ylvd-
ayopeiajv , ovs Kai ' 'Apicrrotjevos el$e } Seyd^tAds'
re 6 \aXKtoevs a7ro Opa/c^s* /cat Odvra>v o OAtac-to?
/cat 'E^e/cpa-r^s" Kai AiokAtjs KOLI HoXv/JLVaCTTOS ,
OAtdatot /cat avroi. r\aav V d/cpoarat OtAoAdou
/cat Eupdrou tojv TapavTivcov.

Ttyovaoi oe Ylvdayopat r err apes rrepl rovs
avrovg xP ovov S> ov 7toXv air* dAA^Aaw drrexovres'
eh fiev KporajvLarrjS, rvpavviKos avBpojTros' erepos
OAtaatos", ooJiiaaK-qr-qs, [dXeLTrrrjS, co? </>acrt rives']'
rpiros Za/cdv#tos" rerapros avrog ovros, ov cfiauiv
elvai roiTTopp-qra rrjg </>tAo aortas" [avrcbv StSa-
cr/caAos"] £</>' ou /cat ro Avros e<f>a 77apot/xta/cdv

47 etf rov j8tov T^A^ev. ot Se /cat aAAov dv8ptavro7roto^
'P^ytvoy yeyovevai (fiacre Tlvdayopav, rrpcorov
ooKovvra pv6/j,ov Kai crvpLfierptas ear oxherd at'
/cat d'AAov dvopiavroiToiov Tidfiiov /cat erepov
pryropa p.ox^pov Kai larpov d'AAov, rd irepl
KrjArjs yeypacfiora Kai riva rtepl 'Ofirjpov avv-
rerayfxevov Kai erepov Aa>pi/cd Trerrpayjxarevfxevov ,
d>s Aiovvglos laropel. 'TLparoadevrjs Se (firjat,
Kado Kai Qaficoplvos ev rfj oySoy HavroSaTrijg
tCTTopta? TrapariOerai, rovrov elvai rov rrpcorov
evrex vaj s rrvKrevcravra enl rrjs oySorjg Kai rer-
rapaKoarrjS ^OXvjJbmdoos, KOfArjrrjv Kai dXovpyiha
(fyopovvro.- eKKpiOevra r e/c rcov Traloajv Kai ^Aeua-
oOevra avr'iKa rrpocrfirjvaL rov? dvopas Kai VLKrjaai.

48 oiqXovv be rovro Kai rouTrlypafifia orrep eiroi-qoe
©eatTryros"

362

VIII. 45-48. PYTHAGORAS

school lasted until the ninth or tenth generation.
For the last of the Pythagoreans, whom Aristoxenus
in his time saw, were Xenophilus from the Thracian
Chaleidice.Phanton of Phlius, and Echecrates,Diocles
and Polymnastus, also of Phlius, who were pupils of
Philolaus and Eurytus of Tarentum.

There were four men of the name of Pythagoras
living about the same time and at no great distance
from one another : (1) of Croton, a man with
tyrannical leanings ; (2) of Phlius, an athlete, some
say a trainer; (3) of Zacynthus ; (4) our subject,
who discovered the secrets of philosophy [and taught
them], and to whom was applied the phrase, ". The
Master said " (Ipse dixit), which passed into a
proverb of ordinary life. Some say there was also
another Pythagoras, a sculptor of Rhegium, who is
thought to have been the first to aim at rhythm and
symmetry ; another a sculptor of Samos ; another
a bad orator ; another a doctor who wrote on hernia
and also compiled some things about Homer ; and
yet another who, so we are told by Dionysius, wrote
a history of the Dorian race. Eratosthenes says,
according to what we learn from Favorinus in the
eighth book of his Miscella?ieous History, that the
last-named Mas the first to box scientifically, in the
48th Olympiad, keeping his hair long and wearing
a purple robe ; and that when he was excluded
with ridicule from the boys' contest, he went at
once to the men's and won that ; this is declared
by Theaetetus's epigram b :

a 588-584 b.c. b Anth. Plan. iii. 35.

DIOGENES LAERTIUS

Uvdayoprjv TLvd, Tlvdayoprjv, to £etve, Kopafjriqv,
aSofievov ttvkttjv et /care^t? 2a/xtoi>,

Ylvdayoprjs iyco et/xr ra S' eoya /xou et riv' epoto
'HAeuov, cf)r}(J€LS avrov dVtora Ae'yetv.

Tourov o Qafitoplvos <f>rjcriv opois xprjoaodaL Sta.
7-779 /xa^/xaTt/cfys 1 wAr/?, eVt irXeov Se HojKpdrrjv
/cat rou? e'/cetVoj TrX-qaidoavras , /cat txeTa ravr
* ApiOToreX-qv /cat tol>? otojikovs .

'AAAa. tx-^v /cat top oupavoy Trpwrov ovo/xacrat
KocrpLov /cat t?]v y?]v (rrpoyyvXrjv w? Se Oeocfrpacrros,

49 Ilap/xevtS^v co? Se TjTjvojv, 'HcrtoSov. tovtco
(fxicrlv avTiiTOipcLTdcrcreijOaL KuAojva Kaddnep 'Avrt-
Ao^ov Soj/cparet.

'Em Se rou dBXrfTOV Hvdayopov /cat tovt*
e'Ae'yero to eVtypa/x/xa-

ovros 7TVKT€Vcra)v is 'OAu/xrrta ttclmjIv dvqfios
TjXvde Ylvdayoprjs 6 \\pdreoj Sa/xto?.

o Se <j>iX6uo(j)OS /cat coSe eWaTetAe •

jQi^ayop^S' 'Ava^t/xeVet.

" Kat ctu, oj Aa>ore, et /x^SeV dfietvcov r)s Hvdayo-
peaj yeverjv re /cat /cAe'o?, /xeravaara? aV ot^eo e'/c

MtA^TOlT IW Se KOLT€pVK€L (J€ Tj TTCLTpodtV eU/cAeta,

/cat e'/xe Se aV KareipvKev 'Aya^t/xeVet eot/cora.
et Se u/xets" 01 6vf)io~TOi ras" rroAtas" e'/cAet'j/fere, arro
ixeV avreojv 6 /coaxxo? alped-qaeraL, imKivSworepa

50 S' avrfjac rd e'/c M?^Sojv. oure Se atet /caAoV aldepo-
Xoyeetv fieXehojvou re etyat ttj Trarpiht /caAAtov.

a As I.ivoriims seems to have paid special attention to
discoveries and the invention of names {of. ii. 1, 30, viii.

364

VIII. 48-o0. PYTHAGORAS

Know'st one Pythagoras, long-haired Pythagoras,
The far-fam'd boxer of the Samians ?

I am Pythagoras ; ask the I'.lians

What were my feats, thou'lt not believe the tale.

Favorinus says that our philosopher used definitions
throughout the subject matter of mathematics ; their
use was extended by Socrates and his disciples, and
afterwards by Aristotle and the Stoics.

Further, Ave are told that he was the first to call
the heaven the universe and the earth spherical,
though Theophrastus says it was Parmenides, and
Zeno that it was Hesiod. It is said that Cylon was
a rival of Pythagoras, as Antilochus b was of Socrates.

Pythagoras the athlete was also the subject of
another epigram as follows c :

Gone to box with other lads
Is the lad Pythagoras,
Gone to the games Olympian
Crates' son the Samian.

The philosopher also wrote the following letter :

Pythagoras to Anaximenes.

" Even you, O most excellent of men, were you
no better born and famed than Pythagoras, would
have risen and departed from Miletus. But now
your ancestral glory has detained you as it had
detained me were I Anaximenes's peer. But if you,
the best men, abandon your cities, then will their
good order perish, and the peril from the Medes will
increase. For always to scan the heavens is not
well, but more seemly is it to be provident for one's

12, 47, ix. 23, 34), it seems likely that he is our author's
authority here ; so probably a different book of Favorinus
is cited.

b Apelt suggests Antiphon, comparing Xen. Mem. i. 6.

c Anth. Plan. iii. 16.

365

DIOGENES LAERTIUS

/cat iytb 8e ov irdvra 7T€pl rovs i/iecnvrov puvdovs,
dXXd /cat iv TroXepLots ovs $ia<f> ipovaw is aAA^Aous
'IraAtaVrat."

'EttciS^ Se 7T€pl Hvdayopov SieXrjXvdafiev, prjriov
7T€pl rojv iXXoylpuajv HvdayopLKwv ue#' ovs Trepl
rcov GTTopdSrjv Kara rivas (j>epop,ivojv erreid*
ovra>s i£dipofJL€v rrjv StaScr^v tujv d£lojv Xoyov
ioos 'J^TTiKovpov Kadd /cat TrpoeiprjKajJLev. rrep\ puev
ovv Qeavovs /cat TrjXavyovs 8tetAey/xe#a* XeKriov
8e vvv TTtpi 'E/x77e8o/cAeous > irpcorov Kara yap
rivas Uvdayopov SirjKovcrev.

Ktcf>. p'. EMIIEAOKAHS

51 'EpLTTeSoKXrjS, OJS <j)7](JLV 'YlTTTofioTOS , \HrO>VOS

rjv vlos rov 'E/XTreSo/cAe'ou?, 'A/cpayavrtvos'. ro
8' avrd /cat Tt/xatos* iv rfj TrevreKaiSeKarrj rcov
'laropcoov <Xiyei rrpooLcrropcov > irTlo7}p,ov aVSpa
yeyovivai rov 'E/x7re8o/cAea rov Trd-mrov rod TToaqrov.
dXXd /cat "EpfjU777ros rd avrd rovrop <f>r)aiv. dfxolws
/cat 'Hpa/cAet'S^s" iv rep Yiepl vocrcov, on Xapinpas
rjv oIklcls lTTTrorpo(j)r)K6ros rod Trdrnrov. Aeyet 8e
/cat 'JLparocrdevrjs iv rols ^OXvpLmoviKais rr]V
7rpci)rrjv /cat i^SojjLrjKoarrjv 'OAu/X77ta8a veviKTjKivai
rov rod ^Sliroovos Trarepa, fidprvpt xpcopLevos

52 'AptaroTe'Aet. 'ATroAAoSajpos" 8' o ypa/x/xart/cos"

iv rols y^pOVLKOLS (f>TjGLV COS

rjv fiev ^Slircovos vlos, etV Se Qovplovs
avrdv vecocrrl navreXcos e/crtcr/xeVous
<6> YXavKOs iXBelv (f>rjonv.
366

VIII. 50-52. PYTHAGORAS- EMPEDOCLES

mother country. For I too am not altogether in
my discourses hut am found no less in the wars
which the Italians wage with one another."

Having now finished our account of Pythagoras,
we have next to speak of the noteworthy Pyth-
agoreans ; after them will come the philosophers
whom some denominate " sporadic " [i.e. belonging to
no particular school] ; and then, in the next place, we
will append the succession of all those worthy of notice
as far as Epicurus, in the way that we promised.
We have already treated of Theano and Telauges :
so now we have first to speak of Empedocles, for
some say he was a pupil of Pythagoras.

Chapter 2. EMPEDOCLES (484-424 b.c.)

Empedocles was, according to Hippobotus, the son
of Meton and grandson of Empedocles, and was a
native of Agrigentum. This is confirmed by Timaeus
in the fifteenth book of his Histories, and he adds
that Empedocles, the poet's grandfather, had been
a man of distinction. Hermippus also agrees with
Timaeus. So, too, Heraclides, in his treatise On
Diseases, says that he was of an illustrious family,
his grandfather having kept racehorses. Eratosthenes
also in his Olympic Victories records, on the authority
of Aristotle, that the father of Meton was a victor
in the 71st Olympiad. 6 The grammarian Apollo-
dorus in his Chronology tells us that

He was the son of Meton, and Glaucus says he went to
Thurii, just then founded. 6

a v. 67. b 496 b.c. c 445-444 b.c.

367

DIOGENES LAERTIUS

ei#' virofids'

OL 8' LGTOpOVPT€S, d)S 7T6(f)€Vy(JJS OLKodev

eiV Tcis" HvpaKovaas \xzt iKelvojv irroXe/jbeL
Trpos 'Adrjvdovs ifjLol <ye > reXeojs dyvoelv
Sokovglv rj yap ovk€t rjv r] rravTeXcbs
VTTepyeyqpaKws , orrep ov)(l <j>aiverai.

5 " ApKjToreXrjs yap avrov, ert re ^Hpa/cAetSr^s",
i^rjKovra irwv (f)iqol rereXevr-qKevai. 6 8e <Tr)v >
filav Kal efioofjLrjKoarrjv 'OAu/X7rta8a vevLKrjKOJS

KeXrjTL tovtov 7tol7T7tos rjv opLOJVVfxos : ,

wad* dfjua Kal rov \povov vtto tov ' AnoXXooajpou
G-qfjLaiveodaL.

53 Hdrvpos 8' iv tols Bun? <f>r]alv otl 'EjjLTreooKArjs
vlos fJLev rjv 'E^ati/erou, KariXnre 8e Kal avros
vlov 'E^axVerov irri re rrjs avrrjs 'OAu/zmaSos- rov

p,€V L7T7TO) KeXrjTL V€VLKTjK€VaL, TOV 8' VLOV aVTOV

irdXrj r\, ojs 'HpaKXeiorjs iv rfj 'EiTTLTO/Jirj, hpofxco.
iydj 8' evpov iv rol? 'YrropLvrj/jLaaL QafiajpLvov otl
Kal fiovv 'idvae tols deojpols 6 'E/xTreSoKA^s- eV
{jleXltos Kal dX(f)Lra>v } Kal doeXfiov ecr^e KaAAi-
Kparihrjv. TrjXavyrjs 8* 6 Yivdayopov rrals iv rfj
rrpos OiAoAaov irrLGToXfi (f>rjGL rov 'E/X77e8o«:Aea
'ApXLvofxov elvaL vlov.

54 "Otl 8' rjv 'AKpayavTLVos eV St/ceAta?, avTos
ivapxofJLtvos Twv KadapfJidjv (jnqaLV

o) (J)lXol ol fxiya dvTV Kara £avdov * ' AKpdyavTos
vaier dv a/cpa rroXeos.

Kal ret /jl€V 7T€pl tov yevovs avrov rdoe.

'A/coucrai 8' avrov Ylvdayopov Tifxaios OLa rrjs
36S

\ III. 52-64. EMPEDOCLES

Then farther on he adds :

Those who relate that, being exiled from his home, he
went to Syracuse and fought in their ranks against the
Athenians seem, in my judgement at least, to be completely
mistaken. For by that time either he was no longer living
or in extreme old age, which is inconsistent with the story.

For Aristotle and Heraclides both affirm that he
died at the age of sixty. The victor with the riding-
horse in the 71st Olympiad was

This man's namesake and grandfather,

so that Apollodorus in one and the same passage
indicates the date as well as the fact.

But Satyrus in his Lives states that Empedocles was
the son of Exaenetus and himself left a son named
Hxaenetus, and that in the same Olympiad Empedocles
himself was victorious in the horse-race and his son
in wrestling, or, as Heraclides ° in his Epitome has it,
in the foot-race. I found b in the Memorabilia of
Favorinus a statement that Empedocles feasted the
sacred envoys on a sacrificial ox made of honey and
barley-meal, and that he had a brother named
Callicratides. Telauges, the son of Pythagoras, in
his letter to Philolaus calls Empedocles the son of
Archinomus.

That he belonged to Agrigentum in Sicily he
himself testifies at the beginning of his Purifications c :

My friends, who dwell in the great city sloping down to
yellow Acragas, hard by the citadel.

So much for his family.

Timaeus in the ninth book of his Histories says he

a i.e. Heraclides Lembus.
6 Cf. Introd. p. xiv. c Fr. 112 D.

vol. ii 2 u 369

DIOGENES LAERTIUS

evarrjs laropeZ, Xeyojv on KarayvwaOels eVt
\oyoK\o7Tia Tore, Kada /cat llXdrow, ra>v Xoyajv

€K(JjXv9r] fJL€T€)(€lV. fie fJLVrjad at Se KO.I CLVTOV Y\ V0-

ayopov Xeyovra'

f)v Se' ns ev Keivoiaiv avr)p irepicoaia eloojs,
os S17 \xt}kigtov TTpairihtov eKr-qcraro rrXovrov.

ol Se rovro els Ft a pfxevioiqv avrov Xeyecv dva-

<f)€pOVTOL.

55 O^at Se Nedvdqs on fiexpt< OtAoAdou /cat 'E/ATre-
So/cAe'ous' Ikolvojvovv ol ilvdayopiKol rwv Xoycov.

€7T€L 8' OLVTOS Std TTjS TTOiljaeOJS i8r]pLOULa>G€V ai)rd,

vofxov edevro firfhevl fieraod>aeiv eVoTrota). to S'
avro /cat YlXdrojva Tradelv cbrjcn,- /cat yap rovrov
KtoXvOrjvai. rivos fievroi ye avrcov r]Kovaev 6
'E/XTreSo/cA^s - , ovk elrre' rr)v yap Tiepi<bepofLevr)v
(Ls TrjXavyovs emaroXrfv on re fxereaxev 'I77-
rrdaov /cat TSpovrcvov, fir) elvai a^iomarov .

'0 Se Qeo^paaros Hapfievioov <f>rjcrl ^rjXojrrjv
avrov yeveodai /cat fitfxrjrrjv ev rot? rtoirffxaai' /cat
yap eKelvov ev enecn rov Hepl cfrvoeojs etjeveyKeZv

56 Xoyov. "EpfjUTnros Se oi) IlapfievlSov, "Eevo-
(f)dvovs Se yeyoveVat ^rjXojrrjv, a> /cat avvo tar plifjat
/cat fiifi-qa aaQai rr)v e.7TOTrodav varepov Se roZs
WvdayopiKols evrvyeZv . 'AA/ctSa/xas* S' ev rep
Ouat/cco (frrjcri Kara rovg avrov? %p6vovs ILrfvojva
/cat 'E/z77eSo/cAe'a d/couaat ITa^jLtevtSoL', et#' vare-
pov aTTOxojprjcrat, /cat rov /xev 'Liqvojva Kar t'Stav
cf)iXoao(f)fjcraL, rov Se 'Ava^aydpou Sta/coucrat /cat

° Fr. 129 D.
370

VIII. 54-56. EMPEDOCLES

was a pupil of Pythagoras, adding that, having been
convicted at that time of stealing his discourses, he
was. like Plato, excluded from taking part in the
discussions of the school : and further, that Em-
pedocles himself mentions Pythagoras in the lines a :

And there lived among them a man of superhuman know-
ledge, who verily possessed the greatest wealth of wisdom.

Others say that it is to Parmenides that he is here
referring.

Xeanthes states that down to the time of
Philolaus and Empedocles all Pythagoreans were
admitted to the discussions. But when Empedocles
himself made them public property by his poem,
they made a law that they should not be imparted
to any poet. He says the same thing also happened
to Plato, for he too was excommunicated. But
which of the Pythagoreans it was who had Empedocles
for a pupil he did not say. For the epistle commonly
attributed to Telauges and the statement that
Empedocles was the pupil of both Hippasus and
Brontinus he held to be unworthy of credence.

Theophrastus affirms that he was an admirer of
Parmenides and imitated him in his yerses, for
Parmenides too had published his treatise On Nature
in verse. But Hermippus's account is that he was
an admirer not so much of Parmenides as of Xeno-
phanes, with whom in fact he lived and whose
writing of poetry he imitated, and that his meeting
with the Pythagoreans was subsequent. Alcidamas
tells us in his treatise on Physics that Zeno and
Empedocles were pupils of Parmenides about the
same time, that afterwards they left him, and that,
while Zeno framed his own system, Empedocles
became the pupil of Anaxagoras and Pythagoras,

371

DIOGENES LAEBTIUS

Ylvdayopov /cat rod p,ev rrjv aepLvorrjra ^rjAaJaou
rod re ftlov /cat rod oxijparos, ro ^ ^ r V v <f>vcri,o-
Xoyiav.

57 'ApiororeXrjs 8' ev rco Ho<j>Lcrrfj (frrjcri irpGirov
'E/X7reSo/cAe'a prjropiK7]V evpelv, TuTjVOjva oe Sta-
XeKrLKrjv. ev Se ra> Tlepl Troaqrajv (f>r]cnv on /cat
'OpL-qpiKos 6 'EjitTreSo/cA^s" /cat Setvos* 7repl rrjv
(f>pdcriv yeyovev, pLera^op-qrLKOs re tov /cat rots'
aXXois rots* rrepl 7roir\riKr\v eVtreuy/xac/t yjpojp.evos'
/cat Stort ypdxpavros avrov /cat aAAa rroir]p,ara rrjv
re rod "Eep^ov hidfiaoiv /cat Trpooipaov els 'AttoA-
Xcova, radQ y vorepov Ka.reKO.voev doeX<f>r) ris avrov
(rj dvydrrjp, ws <\>r\aiv 'lepowvpLos), ro p,ev rtpool-
/xtov aKovaa, rd 8e Flepcrt/ca fiovXr)deloa Sta ro

58 areAetaira eivai. KadoXov Se <^r\oi /cat rpaycpouas
avrov ypdxpai /cat TroAtrt/cous" 'Hpa/cAeto^s- 8' o
rou HapaTTLOJVOs erepov <f>r)olv elvai ras rpaycoolas.
'lepojvvpios 8e rpiol /cat rerrapaKovrd cf)-qaLv
ivrervxrjKevat, SedvO-qg oe veW 6Vra yeypa<f)evai
ras rpaywoias /cat auraji/ enrd 1 evrer u^/ceVat.

Oi^at 8e Hdrvpos ev rols Btot? 6Vt /cat larpos
rjv /cat p-qrwp dpioros. Yopy'iav yodv rov Aeov-
rlvov avrov yeveodai p.aQr\rr]v , dvopa vnepexovra
ev prjropiKrj /cat Te^^v aTroXeXoLrrora' ov c^tjilv
* AiroXXohujpos ev y^poviKols evvea npos rols

59 eKarov eri) fiiowai. rodrdv <f>r)OLV 6 Hdrvpos
Xeyeiv d>s avros rrapeli] ra> 'E/X7re8o/cAet yoryrevovn.
aAAa /cat avrov Sta rcov 7TOL7]p,drojv errayyeXXeoO at
rodro re /cat aAAa TrXeio), 8t' d>v c^rjac

1 avrov ZireiTa codd. : corr. Diels.

872

VIII. 56-59. EMPEDOCLES

emulating the latter in dignity of life and bear-
ing, and the former in his physical investiga-
tions.

Aristotle in his Sophist calls Empedocles the inventor
of rhetoric as Zeno of dialectic. In his treatise
On Poets he says that Empedocles was of Homer's
school and powerful in diction, being great in
metaphors and in the use of all other poetical
devices. He also says that he wrote other poems,
in particular the invasion of Xerxes and a hymn
to Apollo, which a sister of his (or, according to
Hieronymus, his daughter) afterwards burnt. The
hymn she destroyed unintentionally, but the poem
on the Persian war deliberately, because it was
unfinished. And in general terms he says he wrote
both tragedies and political discourses. But Hera-
clides, the son of Sarapion, attributes the tragedies
to a different author. Hieronymus declares that he
had come across forty-three of these plays, while
Neanthes tells us that Empedocles wrote these
tragedies in his youth, and that he, Neanthes, was
acquainted with seven of them.

Satyrus in his Lives says that he was also a
physician and an excellent orator : at all events
Gorgias of Leontini, a man pre-eminent in oratory
and the author of a treatise on the art, had been
his pupil. Of Gorgias Apollodorus says in his
Chronology that he lived to be one hundred and nine.
Satyrus quotes this same Gorgias as saying that he
himself was present when Empedocles performed
magical feats. Nay more : he contends that P'mpe-
docles in his poems lays claim to this power and to
much besides when he says a :

a Fr. Ill D.

373

DIOGENES LAERTIUS

(J)dpf.iaKa 8' ooaa yeyacn kclkojv /cat yiqpaos dA/cap
Trevur), irrel /jlovvco vol iyd> /cpave'a> rdoe irdvra.
rravozis 8' OLKajjidrcDV dvefjbojv jxivos, ol t eVt yaiav
opvvfievoi TTVOiaZoi Kara^Qivvdovaiv dpovpav 1
/cat udXtv, tjv iddXrjcrda, rraXlvrira TTV€v\xar e7rd£et? ■
Oi'ioeis 8' i£ S/JifipoLO KeXaivov Kaipiov av^xov
dvdpcoTTois, 6r]<7€is Se /cat i£ avx^OLO depeuov
pevfiara SevSpeoOpeirra, rd t aldepi vat-qcrovrai,
a£eis 8' i£ 'At'Sao Kara(/)0Lfjb€vov puevog dvopos.

60 ^tjgl 8e /cat Tt/xato? iv rfj d/crto/catSe/cdr^ Kara
ttoXAovs rpoiTOVs redavp,dodai rov dvopa. /cat yap
irrjcrLOJV rrork cr^oSpco? rrvevGavrcjv d>s rov?
Kapirovs Xvfjurjvai, KeXevuas ovovs e/cSap^yat /cat
aoKovs TTOLTJcraL 2 rrepl rovs X6<f)ovs /cat ras d/cpa>-
petas Steretve rrpos ro crvXXafielv rd Trvevfia'
X'/j^avros 8e KCoXvaavepiav KXiqBrjvai. 'Hpa/cAetS^?
re eV rd) Ilept vocra)v ^at /cat Ilaucravta t5(/>-
r)yiqo~ao~dai avrov rd irepl rrjv dnvovv. tjv 8' o
ilauaavta?, cos" (f>r)o~Lv WpLoriTTTTOS /cat SaTUpos",
ipojfjievog avrov, d) Srj /cat ra IT ept <f>VG€(x>s

7TpOCT7T€<f)a)Vr]K€V ovrojs'

61 IlauCTavtTy, ov 8e kXvOl, 8at(f)povos 'Ay^trou ute'.
dAAd /cat eVt'ypapt/xa els avrov eiroi-qoe'

Ylavaavlrjv Ir/rpov €7TwvvfjLov 'Ay^trou vldv
(f>a)r 'AaKX-qTridorjv rrarpls €0p€i/j€ IYAa,

6? TToXXovg [JLoyepolcri piapaiv ojxevovs /ca/xdrotat
(jxjjras aTrdorpeijjev Oepae^oi^s- dbvrojv.

rr]v yovv dnvovv 6 f Hpa/cAet'8179 </>^crt roiovrov rt

1 d/vorpas Clem. Tzetz. ( %f7. 906.

2 irottladai Cobct.

371-

VIII. 59-G1. EMPEDOCLES

And thou shalt learn all the drugs that are a defence to
ward off ills and old aire, since for thee alone shall I accom-
plish all this. Thou shalt arrest the violence of the un-
wearied winds that arise and sweep the earth, laying waste
the cornfields with their blasts ; and again, if thou so will,
thou shalt call back winds in requital. Thou shalt make
after the dark rain a seasonable drought for men, and again
after the summer drought thou shalt cause tree-nourishing
streams to pour from the sky. Thou shalt bring back from
Hades a dead man's strength.

Timaeus also in the eighteenth a book of his
Histories remarks that Empedocles has been admired
on many grounds. For instance, when the etesian
winds once began to blow violently and to damage
the crops, he ordered asses to be flayed and bags to
be made of their skin. These he stretched out here
and there on the hills and headlands to catch the wind
and, because this checked the wind, he was called the
" wind-stayer." Heraclides in his book On Diseases b
says that he furnished Pausanias with the facts about
the woman in a trance. This Pausanias, according
to Aristippus and Satyrus, was his bosom-friend, to
whom he dedicated his poem On Nature thus c :

(dve ear, Pausanias, thou son of Anchitus the wise !
Moreover he wrote an epigram upon him d :

The physician Pausanias, rightly so named, son of
Anchitus, descendant of Asclepius, was born and bred at
Gela. Many a wight pining in fell torments did he bring
back from Persephone's inmost shrine.

At all events Heraclides testifies that the case of

a According to Beloch this should be the twelfth book;
cf. inf. § 66.

b v. 67. c Fr. 1 D. d Fr. 156 D.

DIOGENES LAERTIUS

€Lvac } <Ls TpiaKovra rjfjiipas crvvTrjpeZv airvovv /cat
do<f>VKTOv to aajfjia' oBev /cat elnev avrov /cat
Irjrpov /cat pudvriv, Xapbfidvcov a/xa /cat airo rovrojv
rcov ariyoyv

62 a) (f>lXoL, ot fjieya dorv Kara £av6ov WKpdyavrog
vater* dv* a/cpa rroXeos, dyadwv peXeh-qp,oves epyajv,
yaiper ' iyco 8' vpuv 6eos dpcfiporog, ou/cert dvqrog
TTcoXevp^ai puera Ttdai rertpiivog, cocrTrep eot/ca,
raiviais re rrepLoreTTros ori<f>€ulv re OaXelois'
tolglv apJ <evr > dv t/coj/xat is acrrca rrjXeddovra,
avhpdcriv rjSe yvvai^L, ae/St't^oftar ot 8' dp? 'irrovrai
pvploi, i^epiovres ottt] npos KepSos drapnos'

ol pLev pLavToovvewv Ke^p-qpevoi, ot 8' eVt vovoojv
rravro'ioiv irrvQovro kXvzlv evrjKea /3a£tv.

63 Me'yav ok rov 'A/cpayavra etVety (frr/cnv 1 eVet
pbvpidbes avrov KarcpKovv dySo^/covra' odev rov
'E/xTTeSo/cAea elnelv, rpvcfxjovrojv avrcov, " 'A/coa-
yavrtvot rpv<j)djoi puev d>s avptov dTTodavovpuevoj,,
otKias 8e KaraaKevd^ovrat cos" irdvra rov ypovov
fiiajoopievoL."

Avrovs 8e rovrovs tovs Ka6app,ovs [iv] 'OAtyi-
TTiaaL paipojorjuaL Acyerat KAeo/xeV^ rov paificoSov,
u*s Kai Oaj3wpivo? iv ' ' Krropjvqp.ovevp.aGi. (fcrjcri 8*
avrov Kal ' ApiororeXrjs iXevdepov yeyovivai /cat
7Tdo7)s dpxijs aXXorpiov, et ye rrjv fiaaiXeiav avrtp
Sihopbevrjv TTaprjr-qaaro , Kaddrrep "EdvOos iv rols

- 1 After #770-1 two .mss. add Ilora/xiWa, which Diels explains
as the corruption of a marginal scholion recording a variant
" other copies read Trora/uoj'. 1 ' The reading iroTafxbv &\\a is
actually found in two Mas.

I r. 112 D.

' According to the vulgate, an unknown writer Potamilla

376

VIII. 01-03. EMPEDOCLES

the woman in a trance was such that for thirty days
he kept her body without pulsation though she
never breathed ; and for that reason Heraclides
called him not merely a physician but a diviner as
well, deriving the titles from the following lines also a :

My friends, who dwell in the great city sloping down to
yellow Acragas, hard by the citadel, busied with goodly
works, all hail ! I go about among you an immortal god,
no more a mortal, so honoured of all, as is meet, crowned
with fillets and flowery garlands. Straightway as soon as
I enter with these, men and women, into flourishing towns,
I am reverenced and tens of thousands follow, to learn where
is the path which leads to welfare, some desirous of oracles,
others suffering from all kinds of diseases, desiring to hear
a message of healing.

Timaeus explains that he called Agrigentum great,
inasmuch as it had 800,000 inhabitants. b Hence
Empedocles, he continues, speaking of their luxury,
said, " The Agrigentines live delicately as if to-
morrow they would die, but they build their houses
well as if they thought they would live for ever."

It is said that Cleomenes the rhapsode recited
this very poem, the Purifications, at Olympia c : so
Eavorinus in his Memorabilia. Aristotle too declares
him to have been a champion of freedom and averse
to rule of every kind, seeing that, as Xanthus relates

is the authority cited by Diogenes. Diels, however (Fray.
der Vorsokr. ii. 3 p. 196), prefers the reading of two mss.
iroTa.y.bv a\\a (sc. virojxvqixaTa or avriypcupa Ae-yei), regarding
this as derived from a marginal note which was afterward-
put in the text. In the Palatine MS. the gloss is Trorafibv
d\\oL. Apelt, however, suggests wot' &/j.e\ei, not as a scholium,
but as part of the text.

c Of. Athenaeus xiv. 6^0 d, whence it appears that the
ultimate authority is Dicaearchus; ii> r<£ '0\i7X7tiku>, F.H.Q.
ii. p. 249, fr. 17. Here again a citation from Favorinus
seems to disturb the context.

877

DIOGENES LAERTIUS

Trepl avrov Xeyei, rijv Xirorrjra SrjXovorL rrXeov

64 ayaTTiquas . ra §' avra kcli Tt/xatos" elprjKe, rrjv
alriav a/xa Trapari9ep,evos rod hr^pioriKov elvai rov
avhpa. (j>r]al yap on KXrjOels vtto tivos ra>v
apyovruiv <d)S> Trpofialvovros rod heirrvov ro rrorov
ovk elue(f>epero } rcov dXXojv 1 -qov^a^ovrojv , paoo-
rroviqpojs oiaredels eKeXevaev elvfyepeiv 6 Se
K€KXqK(hs avap^eveiv e(f>rj rov rijs fiovXrjs VTrrjperrjv .
co? he rrapeyevero , eyevqOr) ovpLrrocrlapxos, rod
k€kXt]k6tos StjXovotl Karaarrjcravros , os vireypd-
<f)€TO rvpavvlSos dpx~r\v eKeXevoe yap rj irlveiv r)
KarayjEiadai rrjs KecfraXrjs. rore p,ev ovv 6 'Eti-
7T€$okXtjs r\G\)yaGe' rfj 8' vurepaia elcrayaytbv els
SiKacrTrjpLov aireKreive KarahiKauas ap,(f)orepovs ,
rov re KXf]ropa «al rov Gvp.rrouiapyov . apx 7 ) V&*
ovv avra) rr)s TToXtreias rjSe.

65 lldXiv 8' "AKpajvo? rod larpov roirov alrovvros
rrapa rrjs fiovXrjs el? KaraoKevrrv rrarpcoov p>vfj-
/zaros Sta rr)v ev rols larpols aKporiqra TrapeXOtbv
6 'EpLTreSoKXrjs eKOjXvae, rd r d'AAa Trepl laor-qros
StaXexdels /cat n kol roiodrov epionqaas' " ri 8'
eTnypdipopev eXeyelov ; rj rovro;

d«pov larpov "Ahcpuuv* WKpayavrlvov irarpos "AKpov
Kpvrtrei Kpr/pvog aKpos rrarploos aKpordrrjg."

rives oe rov Sevrepov orlxov ovtoj rrpocfiepovrai,

aKpordr-qs Kopv(f>rjs rvpfios aKpog «arex €L -
rovro rives ^ipojvioov <f>acrlv elvai.

1 5' olWoju cockl.: oairaXecju conj. Apelt.

" Anth. 1'lan. v. 4.
378

VIII. 63-65. EMPEDOCLES

in his account of him, he declined the kingship when
it was offered to him, obviously because lie preferred
a frugal life. With this Timaeus agrees, at the same
time giving the reason why Empedocles favoured
democracy, namely, that, having been invited to dine
with one of the magistrates, when the dinner had
gone on some time and no wine was put on the table,
though the other guests kept quiet, he, becoming
indignant, ordered wine to be brought. Then the
host confessed that he was waiting for the servant
of the senate to appear. When he came he was
made master of the revels, clearly by the arrangement
of the host, whose design of making himself tyrant
was but thinly veiled, for he ordered the guests
either to drink wine or have it poured over their
heads. For the time being Empedocles was reduced
to silence ; the next day he impeached both of them,
the host and the master of the revels, and secured
their condemnation and execution. This, then, was
the beginning of his political career.

Again, when Acron the physician asked the council
for a site on which to build a monument to his father,
who had been eminent among physicians, Empedocles
came forward and forbade it in a speech where he
enlarged upon equality and in particular put the
following question : " But what inscription shall we
put upon it ? Shall it be this ?

Acron the eminent physician of Agrigentum, son of Acros,
is buried beneath the steep eminence of his most eminent
native city ? " a

Others give as the second line :

Is laid in an exalted tomb on a most exalted peak.
Some attribute this couplet to Simonides.

379

DIOGENES LAERTIUS

66 "Yorepov 8' o 'Ea^eSo/cA^s" /cat to rwv ^lXiojv
ddpoLorfxa xareXvoe ovveoros eVt err] rpla, wore
ov \xovov r)v tlov ttXovolcov , dAAa koll tqjv ra
Sri/jbOTLKa. (f>povovvra)v . 6 ye rot Tl/jlcilos ev rfj ta

KCLl ifi' , TToXXoLKLS ydp OLVTOV \XVT]\XOVevei , (fyqOLV

evavrlav ecrj^/ceVat yvcopaqv avrov 1 rfj rroXireia
fyaiveodai' <eonv> 2 ottov 8' dAa£oVa /cat <f)LXavrov
ev rfj TTonqvei \ t'Sot tls aV] # ^7]at yovv,

Xo-'iper ' eyd) 8' uatv 0eos" dfiftporos, ovKeri Ovqros

rrtoXev p,ai }
/cat rd e£rjs. Kad* ov 8e ^poVov eVe87Juet 'OAu/x-
TTiaoiVy eTTicrrpocfrrjs tj^lovto 7rXeiovos, coare /at}-
Sevo? erepov [xvelav yiveodai ev rat? dutAtats"
rooavr-qv owqv 'Ep/zT-eSo/cAeous" .

67 "Ycrrepov [xevroi rod 'AKpdyavros olk<t>lI,o-
fievov, 3 dvreoTTjoav avrov rfj kolOoSco ol rtov exOpcov
drroyovoi- hiotrep els UeXoTTOvvqoov dnoxojpijaas
ireXevrrjoev. ov rraprJKe 8' ov$e rovrov 6 Tlfiojv,
dXX c58' avrov KaOdrrrer at Xeycuv

Kal 'ItLjjLTreSoKXrjs dyopaiojv
XrjKrjrrjS erreajv doa 8' ecrdeve, roooa StetAey, 4
dpx&v os 5 hieO-qK dp^as" eirtSeveas dXXojv.
Ylepl 8e rod davdrov Stdcf)op6s eoriv avrov Xoyos.

1 After avrov Diels proceeds : <6»> re rrj TroXireia <Kal iv rrj
irotrjcreL- ottov fxev -yap \xirpiov /ecu eirieiKrjy (paiveadai, ottov 5e
aXafova /cat (piXavrov [ev rrj ttoit)<J€l]' (prjcri yovv kt\.

- Zo-tlv add. Richards. ;{ oiKi^o/xevov vulg. : corr. Apelt.

4 roaadde tTXev Vlllg. : Toaaad' teiXev Diels : rbcro-a dielXev
Apelt. ? apxziv, as Diels.

380

VIII. 66-67. EMPEDOCLES

Subsequently Empedocles broke up the assembly
of the Thousand three years after it had been set
up, which proves not only that he was wealthy but
that he favoured the popular cause. At all events
Timaeus in Ins eleventh and twelfth books (for he
mentions him more than once) states that he seems
to have held opposite views when in public life and
when writing poetry. In some passages one may see
that he is boastful and selfish. At any rate these
are his words : b

All hail! I go about among you an immortal god, no
more a mortal, etc.

At the time when he visited Olympia he demanded
an excessive deference, so that never was anyone
so talked about in gatherings of friends as Empedo-
cles.

Subsequently, however, when Agrigentum came
to regret him, the descendants of his personal
enemies opposed his return home ; and this was
why he went to Peloponnesus, where he died. Nor
did Timon let even him alone, but fastens upon him
in these words : c

Empedocles, too, mouthing tawdry verses ; to all that had
independent force, he gave a separate existence ; and the
principles he chose need others to explain them.

As to his death different accounts are given.

a This emphasis on the political leanings of Empedocles,
backed by the authority of Timaeus, looks strange after the
anecdote, also from Timaeus, of §§ 64, 65, nor is it clear that
the attack on the close oligarchical corporation of the
Thousand really took place at a later date {varepov). That
D. L. is working in two passages of Timaeus, in the second
of which the first is not pre-supposed, is an obvious sugges-
tion.

6 Fr. 112. 4 D. c Fr. 42 D.

381

DIOGENES LAERT1US

'HpahcXeio-qs (J<€v yap rd nepl rrjs d'rrvov htriyrjad-
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/cat ^ueiv aura) Setv KaBanepel yeyovori Beep.
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Se (f)TjcrLV e^avaardvra avrov ojhevKevai d>s eirl
ttjv Atrvrjv, etra irapayevop.evov im tovs Kparrjpas
rod TTvpds evaXecrBai kol d^avLaBrjvaL, fiovX6p,evov
rrjv ire pi avrov (^-qpaqv /Sc/SataJcrat ort yeyovoi Beds,
vorepov he yvojaBrjvaL, avappiTTio~Beio"r)s avrov pads

a In the Kst of the writings of Heraclides of Pontus (see
v. 8»i sqq.) occurs llepi tCov ip aoov, a dialogue on a similar
subject, if not actually identical, with Ilepi rrjs 6.wvov. In the
latter Pausanias was one of the characters ; see next note.

$82

VHI. W-6». EMPEDOCLES

Thus Heraclides, a .after telling the story of the
woman in a trance, how that Empedocles became

famous because he had sent away the dead woman
alive, goes on to say that lie was offering a sacrifice
close to the field of Peisianax. Some of his friends
had been invited to the sacrifice, including Pausanias.
Then, after the feast, the remainder of the company
dispersed and retired to rest, some under the trees
in the adjoining field, others wherever they chose,
while Empedocles himself remained on the spot
where he had reclined at table. At daybreak all
got up, and he was the only one missing. A search
was made, and they questioned the servants, who
said they did not know where he was. Thereupon
someone said that in the middle of the night he
heard an exceedingly loud voice calling Empedocles.
Then he got up and beheld a light in the heavens
and a glitter of lamps, but nothing else. His hearers
were amazed at what had occurred, and Pausanias
came down and sent people to search for him. But
later he bade them take no further trouble, for things
beyond expectation had happened to him, and it
was their duty to sacrifice to him since he was now
a god.

Hermippus tells us that Empedocles cured
Panthea, a woman of Agrigentum, who had been
given up by the physicians, and this was why he
was offering sacrifice, and that those invited were
about eighty in number. Hippobotus, again, asserts
that, when he got up, he set out on his way to
Etna ; then, when he had reached it, he plunged
into the fiery craters and disappeared, his intention
being to confirm the report that he had become
a god. Afterwards the truth was known, because

383

DIOGENES LAERTIUS

rcov KprjTrihajv ^aA/cd? yap eWicrro VTroSelofi 'at.
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et^at. " ttojs ovv," (prjolv, " els rov? Kparfjpas

a dvreXeye. The imperfect tense is convincing proof that
D. L. (or his source) is drawing upon the dialogue, and not
narrating facts as a historian ; I). L. must be giving a large
extract from the dialogue Ile/x rrjs dwvov, beginning in the
second paragraph of § 67. Only D. L. has inserted, in § 69,
(1 ) a note from Hermippus and (J) a resume from Hippobotus

VIII. (59-71. EMPEDOCLES

one of his slippers was thrown up in the flames ; it
had been his custom to wear slippers of bronze.
To this story Pausanias is made (by Heraclides)
to take exception."

Diodorus of Ephesus, when writing of Anaximander,
declares that Empedocles emulated him, displaying
theatrical arrogance and wearing stately robes. We
are told that the people of Selinus suffered from
pestilence owing to the noisome smells from the river
hard by, so that the citizens themselves perished
and their women died in childbirth, that Empedocles
conceived the plan of bringing two neighbouring
rivers to the place at his own expense, and that by
this admixture he sweetened the waters. When in
this way the pestilence had been stayed and the
Selinuntines were feasting on the river bank,
Empedocles appeared ; and the company rose up
and worshipped and prayed to him as to a god.
It was then to confirm this belief of theirs that he
leapt into the fire. These stories are contradicted
by Timaeus, who expressly says that he left Sicily
for Peloponnesus and never returned at all ; and
this is the reason Timaeus gives for the fact that
the manner of his death is unknown. He replies
to Heraclides, whom he mentions by name, in his
fourteenth book. Pisianax, he says, was a citizen
of Syracuse and possessed no land at Agrigentum.
Further, if such a story had been in circulation,
Pausanias would have set up a monument to his
friend, as to a god, in the form of a statue or shrine,
for he was a wealthy man. " How came he," adds
Timaeus, " to leap into the craters, which he had

of the very passage in the dialogue llepi ttjs 6.ttvov with which
D. L. has been dealing in §§ 67-69.

vol. ii 2 c 385

DIOGENES LAERTIUS

rjXaro tov <d>s > ovveyyvs ovtojv ovhe fiveiav rrork

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aoKelv.

73 "Ert re 7roAAa? tojv 7toXltlSo)v aTrpoLKOV? vnap-
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Kal tov fJLTjpov /cAdaar voaqaavTa 8' e.K tovtov

386

VIII. 71-73. EMPEDOCLES

never once mentioned though they were not far off ?
He must then have died in Peloponnesus. It is not
at all surprising that his tomb is not found ; the
same is true of many other. men." After urging
some such arguments Timaeus goes on to say,
" But Heraclides is everywhere just such a collector
of absurdities, telling us, for instance, that a man
dropped down to earth from the moon."

Hippobotus assures us that formerly there was in
Agrigentum a statue of Empedocles with his head
covered, and afterwards another with the head un-
covered in front of the Senate House at Rome,
which plainly the Romans had removed to that site.
For portrait-statues with inscriptions are extant even
now. Neanthes of Cyzicus, who tells about the
Pythagoreans, relates that, after the death of Meton,
the germs of a tyranny began to show themselves,
that then it was Empedocles who persuaded the
Agrigentines to put an end to their factions and
cultivate equality in politics.

Moreover, from his abundant means he bestowed
dowries upon many of the maidens of the city who
had no dowry. No doubt it was the same means
that enabled him to don a purple robe and over it
a golden girdle, as Favorinus relates in his Memo-
rabilia, and again slippers of bronze and a Delphic
laurel- wreath. He had thick hair, and a train of
boy attendants. He himself was always grave, and
kept this gravity of demeanour unshaken. In such
sort would he appear in public ; when the citizens
met him, they recognized in this demeanour the
stamp, as it were, of royalty. But afterwards, as
he was going in a carriage to Messene to attend
some festival, he fell and broke his thigh ; this

387

DIOGENES LAERTIUS

reXevrrjcraL ircov irrra /cat efihopuqKovra. etvat
8' avrov /cat rd(f>ov iv Meyapots 1 .

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/cat d'AAo*

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Net/co? a) oiaKpiverai. (f>r]al 8' ovra>'

388

VIII. 73-76. EMPEDOCLES

brought an illness which caused his death at the age
of seventy-seven. Moreover, his tomb is in Megara.
As to his age, Aristotle's account is different, for
he makes him to have been sixty when he died ;
while others make him one hundred and nine. He
flourished in the 84th Olympiad. a Demetrius of
Troezen in his pamphlet Against the Sophists said of
him, adapting the words of Homer b :

He tied a noose that hung aloft from a tall cornel-tree and
thrust his neck into it, and his soul went down to Hades.

In the short letter of Telauges which was mentioned
above c it is stated that by reason of his age he
slipped into the sea and was drowned. Thus and
thus much of his death.

There is an epigram of my own on him in my
Pammetros in a satirical vein, as follows d :

Thou, Empedocles, didst cleanse thy body with nimble
flame, fire didst thou drink from everlasting- bowls. 6 I will
not say that of thine own will thou didst hurl thyself into
the stream of Etna : thou didst fall in against thy will when
thou wouldst fain not have been found out.

And another f :

Verily there is a tale about the death of Empedocles, how
that once he fell from a carriage and broke his right thigh.
But if he leapt into the bowls of fire and so took a draught
of life, how was it that his tomb was shown still in Megara ?

His doctrines were as follows, that there are four
elements, fire, water, earth and air, besides friendship
by which these are united, and strife by which they
are separated. These are his words g :

■ 444 441 b.c. » 6d. xi. ;>. c viii. 35.

* Anth. Pal. vii. 123. e He. the crater> of Etna.

' Anth. Pal. vii. 1.4. " Fr. 6 D.

DIOGENES LAERTIUS

Zeus* dpyrjs "HpT? re (fyepecrpLOS i}8' 'A'iStovevs
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Ke<£. y'. EniXAPMOS

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rrjs Zt/ceAta? etV Me'yaoa, evrevdev 8' et? Svpa-
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/cat at)ra> eVt rou dvSotdyros- emyiypairrai roSe*

1 l}x-Kopo% is found Athenaeus viii. 36.5. The true reading
tWotvos in Clem. Strom, vi. -2 k

390

VIII. 76-78. EMPEDOCLES— EPICHARMUS

Shining Zeus and life-bringing Hera, Aidoneus and Nestis,
who lets flow from her tears the source of mortal life,

where by Zeus he means fire, by Hera earth, by
Aidoneus air, and by Nestis water.

"And their continuous change," he says, "never
ceases," a as if this ordering of things were eternal.
At all events he goes on b :

At one time all things uniting in one through Love, at
another each carried in a different direction through the
hatred born of strife.

The sun he calls a vast collection of fire and
larger than the moon ; the moon, he says, is of the
shape of a quoit, and the heaven itself crystalline.
The soul, again, assumes all the various forms of
animals and plants. At any rate he says c :

Before now I was born a boy and a maid, a bush and a
bird, and a dumb fish leaping out of the sea.

His poems On Nature and Purifications run to
5000 lines, his Discourse on Medicine to 600. Of the
tragedies we have spoken above.

Chapter 3. EPICHARMUS (c. 550-460 b.c.)

Epicharmus of Cos, son of Helothales, was another
pupil of Pythagoras. When three months old he was
sent to Megara in Sicily and thence to Syracuse,
as he tells us in his own writings. On his statue
this epigram is written d :

« Fr. 17. 6 D. b Fr. 17. 7 D.

c Fr. 117 D. d Anth. Pal. vii. 7-.

391

DIOGENES LAERTIUS

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892

VIII. 78-80. EPICHARMUS— ARCHYTAS

If the great sun outshines the other stars,
It' the great sea is mightier than the streams,
So Epicharmus' wisdom all excelled,

Whom Syracuse his fatherland thus crowned.

He has left memoirs containing his physical, ethical
and medical doctrines, and he has made marginal
notes in most of the memoirs, which clearly show
that they were written by him. He died at the age
of ninety.

Chapter i. ARCHYTAS (fourth century b.c.)

Archytas of Tarentum. son of Mnesagoras or, if
we may believe Aristoxenus, of Hestiaeus, was
another of the Pythagoreans. He it was whose
letter saved Plato when he was about to be put to
death bv Dionvsius. He was generally admired for
his excellence in all fields ; thus he Mas generalissimo
of his city seven times, while the law excluded all
others even from a second year of command. We
have two letters written to him by Plato, he having
first written to Plato in these terms :

" Archytas wishes Plato good health.

" You have done well to get rid of your ailment,
as we learn both from your own message and
through Lamiscus that you have : we attended to
the matter of the memoirs and went up to Lucania
where we found the true progeny of Ocellus [to
wit, his writings]. We did get the works On Larv,
On Kingship, Of Piety, and On the Origin of the
Universe, all of which we have sent on to you ; but
the rest are, at present, nowhere to be found ; if
they should turn up, you shall have them."

893

DIOCtENES laertius

'Q.8e jjbev 6 'Ap^UTa?* 6 8e riAarcov olvt€7tl-
ore'AAet tovtov rov rpoirov

TiXdrtov 'ApxvTa ev rr pdrretp.

81 r * Ta fi€v rrapd gov iXOovra vnopv/jpiara #au/xa-
artos a<j/jL€VOL re iXafiopuev /cat rod ypdiftavros avrd
r)ydcrdr)pL€v co? €vi fjudAicrra, /cat eoo^ev r\plv dvrjp
dJjios €K€lvqjv tlov naXaLcov irpoyovcov . Xiyovrai
yap $r) ol dvopes ovtol Mupatot etvar ovtol 8'
r/crav tlov eiri Aaopuioovros i^avaaravrcav Tptbtov
dvopes dyadol, co? 6 Trapaoeoopuevos fxvdos otjXol.
rd 8e 77a/)' ipov VTrofivrj para, 7iept tov eVeWetAas",

LKOLVtOS p<€V OV7TCO €)(€l* COS 0€ 7TOT€ TVyydvtL €~)(OVTa

a7recrraA/ca cot. 77ept Se t^s" cf>vXa.Krjs dpcfyorepoL

OVp,<j)LOVOVl.l€V y COOT6 OVO€V Set 7T(LpaKeX€V€(jB(ll.

epptocro."

Kat cooe /xev 7rp6s dXArjXovs avrols eyovoLV at

ItTLOTO Aat.

82 Teyovaai 8' 'Ap^urat rerrapes" Trpcoros avros
ovtos, oevrepos MurtA^yatos" /xoucrt/co?, rptro?
Ilept yetopylas crvyyey pantos, reraprog iiTiypap,-
/xaro7roto9. evtot /cat ttI^tttov dpyirlKrovd tjxicnv,
ov <f>ip€rai fiifiXiov Ilept prj-^avris, dpxrjv ^X ov to-vttjv,
" rdoe rrapd Teu/cpou Kap^Sovtou St^/couaa." 7T€pt
8e rou piovtTLKOv </>eperat /cat -roSe, cos" ovet8t£o/xeyos"

677-t TO) pLTj i£a.KOV€(jdaL €L7TOL, " TO ydp OpytXVOV

VTrep ipov Siaytovi^opLevov AaAet."

Tov Se YlvdayoptKov * Apiorotjevos <f>r)GL /x^SeVore
orpar-qyovvra rjTTTjdrjvaL' cf>6ovovp,€Vov 8' aVa^ e/c-
XOjprjoai rfjs orpariqylas /cat rov? au-rt/ca XrjtfrdrjvaL.

83 Ouro? vpcoTos rd pLrj^avLKa rat? /xa^/xart/cats'
7TpotTXpr)crdu€vos dpxais fxedo^oevae /cat npcorog
394

VIII. 80-83. ARCHYTAS

This is Archytas's letter ; and Plato's answer is as
follows :

" Plato to Archytas greeting.

" I was overjoyed to get the memoirs which you
sent, and I am very greatly pleased with the writer
of them ; he seems to be a right worthy descendant
of his distant forbears. They came, so it is said,
from Myra, and were among those who emigrated
from Troy in Laomedon's time, really good men,
as the traditional story shows. Those memoirs of
mine about which you wrote are not yet in a fit
state ; but such as they are I have sent them on to
you. We both agree about their custody, so I need
not give any advice on that head. Farewell."

These then are the letters which passed between
them.

Four men have borne the name of Archytas :
(1) our subject ; (2) a musician, of Mytilene ;
(3) the compiler of a work On Agriculture ; (4) a
writer of epigrams. Some speak of a fifth, an archi-
tect, to whom is attributed a book On Mechanism
which begins like this : " These things I learnt from
Teucer of Carthage." A tale is told of the musician
that, when it was cast in his teeth that he could not
be heard, he replied, " Well, my instrument shall
speak for me and win the day."

Aristoxenus says that our Pythagorean was never
defeated during his whole generalship, though he once
resigned it owing to badfeeling against him, whereupon
the army at once fell into the hands of the enemy.

He was the first to bring mechanics to a system
by applying mathematical principles ; he also first

395

DIOGENES LAERTIUS

klvtjctlv SpyavLKTjv oiaypdppbari yecop,erpiKco irpoo-
r\yaye y hid rfjs rojxrjg rod TjpuKvXivhpov hvo
peaas dvd Xoyov Xapelv ^rjrcov els rov rod Kvfiov
htTrXaaLaopLov . kolv yecopcerpLa npcoros Kvfiov evpev }
cos cprjGL riAaTOjy ev YioXireia.

Kef e'. AAKMAIGN

i AXf<p,altov \\porcovidriqs. koI ovros Ilu#a-
yopov hirjKovue- /cat rd irXeZurd ye larpiKa Xeyeu,
0/XC09 he Kal cj>vuLoXoyel eviore Xeycov " hvo rd
noXXd eon rcov dvdpcoTrlvcov." hoKeZ he rrpcoros
cfyvcrLKOv Xoyov crvyyeypacpevai, Kadd cprjcn Oa-
ficopZvos ev YiavrohcLTrfj laropia, Kal rrjv aeXrjvrjv
KadoXov 1 <re rd vnep > ravri]v e^eiv dthiov cbvoiv .

'Hv Se YleiplOov vlos, cos avrds evapxdpievos
rod ovyypdpparos tfyqcriv " 'AXk^lolllov Kpo-
rcovcrjrrjs rdhe eXe£e Yleipidov vlos Bportvcp
Kal Aeovn Kal Ba#uAAar c rrepl ra>v dcfravecov, rrepl
rcov dvqrcov oacji-qveiav puev Oeol e^ovri, cos 8'
dvOpcorrois reKpLalpeodat ' ' Kal rd e£fjs' ecfrrj he
Kal rr/v ipv)(r]v dddvarov, Kal KiveZaOai avrrjv
ovve)(es cog rov rjXiov.

Kecf>. s-'. innAsos

84 "\TT7Tao~os ^leranovrZvos Kal avrds YlvOayopiKos.
eff)T) he yj>6vov copLO/jLevov elvai rrjs rod Koopiov

1 KadoXov] Kal BbXov dubitanter April, coll. ii. f) : post
KadoXov <re to. tore/)) inseruit Diels: S\op top ovpavbv Zeller.

" (■i"\'.\..\\v.i\h. History of QrMk \fathsmatics,L Jl'i-.'l!).

VIII. 83-84. ALCMAEON— HIPPASUS

employed mechanical motion in a geometrical
construction, namely, when he tried, by means of a
section of a half-cylinder, to find two mean pro-
portionals in order to duplicate the cube. In
geometry, too, he was the first to discover the cube,
as Plato says in the Republic. 1 *

Chapter 5. ALCMAEON

Alcmaeon of Croton, another disciple of Pythagoras,
wrote chiefly on medicine, but now and again he
touches on natural philosophy, as when he says,

Most human affairs go in pairs." He is thought
to have been the first to compile a physical treatise,
so we learn from Favorinus in his Miscellaneous
History ; and he said that the moon <and> generally
<the heavenly bodies> are in their nature eternal.

He was the son of Pirithous, as he himself tells us
at the beginning of his treatise c : " These are the
words of Alcmaeon of Croton, son of Pirithous,
which he spake to Brotinus, Leon and Bathyllus :
' Of things invisible, as of mortal things, only the
gods have certain knowledge ; but to us, as men,
only inference from evidence is possible,' and so on."
He held also that the soul is immortal and that it
is continuously in motion like the sun.

Chapter 6. HIPPASUS (fourth century b.c.)

Hippasus of Metapontum was another Pythagorean,
who held that there is a definite time which the

» 528 b. c Fr. 1 Diels.

397

DIOGENES LAERTIUS

fjLeTCLpoAfjS KCLl 7T€1T€pa<7}JL(EVOV €IVCLI TO 7TO.V KOL
OL€LKLVqrOV.

Q>r]<7L 8' OLVTOV Arj/JLTjTpLOS iv 'OfJLCDVV/JLOLS /JLTjSeV

KaraXnrelv cruyypau/ia. yeyovaoi 8' "IrnraaoL $vo,
ovros re /cat erepos yeypa(f>ws iv rrevre fiiftXlois
AaKa>va>v TroXireiav r)v he /cat auros" KaKtov.

Ke<f>. t\ (DIA0AA02

OtAoAao? Ys^porajviar-qs HvdayoptKos. Trapa rov-
rov IlXdrwv ojvqaaadai ra /3t/?Ata ra IIi;#ayopt/cd
Atom ypd(f>€L. ireXevra he vopnadels ziririOeoB 'at
rvpawihi. /cat r)pLtov ecrrcv els avrov

rr)v vrcovoiav tt6\ol pudXicrra Xeya> depaTTeveiv
el yap /cat fir) Spa?, dXXd hotcets, dru^ets".

ovtoj /cat OtAoAaov dVetAe Kpora»^ irore rrdrpr],
a)s fiiv eho£e OeXeiv Sco/xa rvpavvov eyeiv.

85 Ao/cet 8' avrcv ndvra dvdyKy /cat dpfxovia
yiveadai. /cat tt)v y^v KiveZudai Kara kvkXov
rrpajrov eiTrelv ol 8' 'I/ce'rav <r6v > Sfpa/COCTtoV
(f>aaiv.

Teypa(f>e he /3t/?Atov ev, 6 <f>rjcrLV "Ep/x ittttos
Xeyeiv riva twv ovyypa<f>ea)v IlAdra>va rov <f>iX6-
oo(f)ov rrapayevofxevov els Zt/ceAtav irpos Aiovvcriov
wv-qaaoQai Trapa ra>v ovyyevajv rov OtAoAdou

a Cf. iii. 9.

6 The subject of treXeuTa would naturally be Philolaus,
and so D. L. understood it ; but the original reference was
clearly to Dion.

e Anth. Pal. vii. 126.

d Or in prose : " My chief advice to all men is : to lull
suspicion to rest. For even if you don't do something, and
398

VIII. 84-85. HIPPASUS— PHILOLAUS

changes in the universe take to complete and that
the All is limited and ever in motion.

According to Demetrius in his work on Men of the
Same Name, he left nothing in writing. There were
two men named Hippasus, one being our subject, and
the other a man who wrote The Laconian Constitution
in five books ; and he himself was a Lacedaemonian.

Chapter 7. PHILOLAUS

(Perhaps late fifth century)

Philolaus of Croton was a Pythagorean, and it
was from him that Plato requests Dion to buy the
Pythagorean treatises. He (Dion) was put to death
because he was thought to be aiming at a tyranny. 6
This is what we have written upon him c :

Fancies of all things are most flattering ;

If you intend, but do not, you are lost.

So Croton taught Philolaus to his cost,
Who fancied he would like to be their king.'*

His doctrine is that all things are brought about
by necessity and in harmonious inter-relation. He
was the first to declare that the earth moves in a
circle, e though some say that it was Hicetas of
Syracuse.

He wrote one book, and it was this work which,
according to Hermippus, some writer said that
Plato the philosopher, when he went to Sicily to
Dionysius's court, bought from Philolaus's relatives

people fancy you do, it is ill for you. So Croton, his native
land, once put Philolaus to death, fancying he wished to
have a tyrant's house."

* i.e. round the central fire. See T. L. Heath, Aristarchus,
187 sqq,

399

DIOGENES LAERTIUS

dpyvpiov ' AXe^av op tvcov pivoov rerrapaKovra /cat
ivrevdev /xerayeypa^eVat rdv Tl/jlcliov. erepot Se
Xeyovdi i6v nAdVcuva Xafteiv aura, rrapd Atovvaiov

7TCLpaiT1]G6.\X€VOV €K TT]£ (frvXoLKTJS V€OLVl(JKOV GLTT-

TjyfjLevov rwv rod OtAoAdou p,adrjrd)V.

ToVTOV (f)TjOL ArjfJLrjTpiOS €V 'OfJLCOVVfJLOLS 7TpU)TOV

eKhovvai row YlvOayopiKUJv </St/3Ata /cat eTnypdipai >
Ilept (f)V(j€cos } cov u-pxh 178 c • " d <f)vais 8' eV rep
KoopLcp dppLoxOrj i£ d-rrelpajv re /cat 7T€patv6vrcx)V
/cat 6'Aos" 6 Koap,os /cat Ta ev avrco Trdvra."

Kecf>. 7j f . JETAOSOS

86 Euoofos* AIot)(lvov KytStos", darpoXoyos, yea>p.e-
rp7]s, larpos } vop,o6err]s. ovros rd p,ev yecu/zerpt/cd
'Apxvra StTJ/coucre, rd 8' tWpt/cd OtAtOTtajvos" rod
Zt/ceAtoSrou, Kadd KaAAt/xa^os 1 eV rot? IltVa^t
<f)r)cn. Hojtlojv 8' ev rat? AtaSo^at? Ae'yct /cat
nAdra^os" aurov d/couaat. yevd/xeyoi/ yap e'rtov
rpid)v rrov /cat ei'/cocrt /cat cn-evco? 8ta/cet/xevoi>
/card /cAeo? tojv 2a>/cpart/cd)v etV 'A^va? aTrdpat
ot)v 0eo/xe8ovrt to) larpcp, rpe$6p,evov v-n avrod'
ol 8e, /cat 77at8t/cd ovra' Kara^devra 8' etV rov
rietpatd oarjpLepai dvievai 'Adr/va^e /cat d/coJ-

87 cravra row GO(f)iorrcbv avrod i viroarpe^eiv. ovo or)
pbfjvas oiarpiijjavra ot/caS' eTraveXBelv /cat 77pds"
twi^ (JilXojv epaviodevra els Alyvrrrov dirdpai
p,erd \pvGL777TOV rod larpov, crvcrranKas (j>epovra

a IJermippu-. {F.H.G. iii. ! ■>. fr. 25) seems to forget that
Alexander \v;i<-> not born until after Plato's death. Cf. vii. 18.
LOO

VIII. 85-87. PHILOLAUS— EUDOXUS

for the sum of forty Alexandrine minas of silver,
from which also the Timaeus was transcribed.
Others say that Plato received it as a present for
having procured from Dionysius the release of a
young disciple of Philolaus who had been cast into
prison.

According to Demetrius in his work on Men of
the Same Name, Philolaus was the first to publish the
Pythagorean treatises, to which he gave the title
On Nature, beginning as follows : " Nature in the
ordered universe was composed of unlimited and
limiting elements, and so was the whole universe and
all that is therein."

Chapter 8. EUDOXUS (c. 407-357 b.c.)

Eudoxus of Cnidos, the son of Aeschines, was an
astronomer, a geometer, a physician and a legislator.
He learned geometry from Archytas and medicine
from Philistion the Sicilian, as Callimachus tells us
in his Tables. Sotion in his Successions of Philosophers
says that he was also a pupil of Plato. When he
was about twentv-three years old and in straitened
circumstances, he was attracted by the reputation
of the Socratics and set sail for Athens with Theo-
medon the physician, who provided for his wants.
Some even say that he was Theomedon's favourite.
Having disembarked at Piraeus he went up every
day to Athens and, when he had attended the
Sophists' lectures, returned again to the port.
After spending two months there, he went home
and, aided by the liberality of his friends, he pro-
ceeded to Egypt with Chrysippus the physician, bear-
ing with him letters of introduction from Agesilaus
vol. ii L 2 1) 401

DIOGENES LAERTIUS

Trap* 'Ayr^atAaou 77009 Ne/crdVajSu' • rov Se rots'
lepevoiv avrov crvcrrrjaai. /cat rerrapas /JLrjvas
Trpos iviavra) hiarpiifsavr avroQi tjvpopuevov #'
VTTTjvqv /cat 6(f)pvv rrjv 'O/craerr^ptoa Kara rivas
uvyypdifjai. evrevdev re yevecrdat ev Ku£t/coj /cat
rfj Ylpo7TOvrlSi Go<f>iorevovra' dXXd /cat rrapd
MauaaiAoV d<f)iKeo9ai. enetd* ovrojs eiraveXdelv
'Afl^vafe, rrdvv ttoXXovs Trepl eavrov eypvra
pbad-qrds, cos </>aat nves, vrrep rod HAdrojva
XvTrrjaai, on rrjv dp^rjv avrov 7rape7T€puiJjaro .
rives Se </>ao"t /cat crvfX7r6cnov k\ovn ra> YlXdrojvi
avrov rrjv rjpuKVKXiov /cara/cAtcrtv, noXXajv 6vra>v,
elorjyrjo aod at . (fcrjoi §' avrov Nt/cd/xa^os" d 'Apt-
ororeXovs rrjv rjSovrjv Xeyeiv ro dyadov. drr-
ehe-)(drj hrj ev rfj irarpioi /xeyaAori/xojS", ojs ro ye
Trepl avrov ifjrj<f)iapLa yevopuevov SrjXol. dXXd /cat
rrapa rots' "EAA'/ycrtv em^aveararos eyevero, ypdipas
rots lolols rroXirais vopiovs, cos* (f>rjaiv "^ppamTos
ev rerdprrj Y\epl rojv errra ao(f)tov, /cat dcrrpo-
Xoyovpieva /cat yecojxerpovjieva /cat erep* drra
dtjtoXoya.

"Ecr^e Se /cat dvyarepag rpels, 'A/crt8a, OtA-
rtSa, AeXcfrioa. <f)rjol 8' avrov 'JLparoadevrjs ev
rot? Ilpds" Bdrojva /cat Kvvtov SuaXoyovs ovvdelvai'
ol oe, yeypa<j>evai pLev Alyvrrriovs rfj avrwv (f>a>vfj,
rovrov he pbedepprjvevoavra eKOovvat rols "EAA^at.
rovrov hufjKovcre y^pvoirnros 6 'EptVeoj Kvt8tos"
ra re 77-ept dewv /cat Kocrpiov /cat rojv piereojpo-

a The suggestion of hostile relations is held to be without
foundation both by Tannery, Astronomie ancienne, p. 296,
note 4, and T. L. Heath, Aristarchus, p. 192.

6 The reference is to the Nicomachean Ethics of Aristotle

402

VIII. 87-89. EUDOXUS

to Nectanabis, who recommended him to the priests.
There he remained one year and four months with
his beard and eyebrows shaved, and there, some say,
he wrote his Octaeteris. From there he went to
Cyzicus and the Propontis, giving lectures ; after-
wards he came to the court of Mausolus. Then at
length he returned to Athens, bringing with him a
great number of pupils : according to some, this was
for the purpose of annoying Plato, who had originally
passed him over. Some say that, when Plato gave
a banquet, Eudoxus, owing to the numbers present,
introduced the fashion of arranging couches in a
semicircle. Nicomachus, the son of Aristotle,
states that he declared pleasure to be the good. b
He was received in his native city with great honour,
proof of this being the decree concerning him.
But he also became famous throughout Greece, as
legislator for his fellow-citizens, so we learn from
Hermippus in his fourth book On the Seven Sages, and
as the author of astronomical and geometrical
treatises and other important works.

He had three daughters, Actis, Philtis and Delphis.
Eratosthenes in his writings addressed to Baton
tells us that he also composed Dialogues of Dogs ;
others say that they were written by Egyptians in
their own language and that he translated them and
published them in Greece. Chrysippus of Cnidos,
the son of Erineus, attended his lectures on the
gods, the world, and the phenomena of the heavens,

(i. 12, 1101 b 27; x. 2, 1172 b 9 sq.). That Nicomachus
wrote the treatise called after him was a common error into
which Cicero also fell (De fin. v. § 12).

403

DIOGENES LAERTIUS

Xoyovpuevajv, rd 8' larptKa rrapd QiXiarlojvos rod
HtKeXicorov.

KareXirre oe /cat viropsvrip.ara /caAAtora. rovrov
yeyove ttois *Apioray6pas, ov yLpvcnTTiros * AedXiov
piadrjrijg, ov rd deparrevpbara <\>eperai dpariKa,
rcov (J)v<jlk6jw dewprj/jbdrojv [rdjv] vito rrjv oidvoiav

aVTOV TTEGOVTOJV.

sc Teyovaai 8' Ei>8o^ot r pels' avrds ovros, erepos
'PdSto? Icrroplas yeypacf)d)s, rpiros 2 t/ceAt coriqs
7tclls WyadoKXeovs, Troi-qrrjs KQjpiOjbias, vlkols

iXtOV aUTLKOLS /JL€V rpeLS, KrjVaiKCLS Se 7T€VT€, KdOd

<f)-qoLV ' ' AnoXXoScopos ev Xpovt/cots - . evplcrKopbev 8e
kgll dXAov larpov KvtStov, rrepl ov (frrjcnv Ei>8o£os"
ev Tfjs 7T€pi6Sci) ojs e'er) napayyeXXojv del crvvex^s
Kivelv rd dpdpa Trdurj yvp,vao~Lq, dXXd /cat rds
alodiqoeis ofjioiojs.

'0 8' avros (f)7]GL rov KvtStov EuSo^ov a/c/xaaat
Kara rrjv rplrrjv /cat eKaroarrjv 'OAt;/X7ua8a,
evpelv re rd nepl rd? KapurvXas ypapLpids. ere-
Xevrrjoe he rpirov aycov /cat 7Tevrr]Kocrr6v eros.
ore be ovveyevero ev AlyvTrrcp Xovou</>t8t rep
' WXiovttoXItt) , 6 ^Attls avrov dolfidriov Trepi-
eXi)(pLr]craTo . evho^ov ovv avrdv dXX SXiyoxpdviov
e(f)aaav ol lepels eoeadai, Kadd (f>iqut Qaftojplvos
ev ' ArropLvripLovevpLacnv .
91 "Eort he /cat rjfjLtov els avrdv ovrws eypv

ev yiefi(f>ei Xoyos eorrlv rrpopuadelv rrjv Ihlrjv
EuS o£oV TTore fjiolpav napd rod KaXXtKepco
ravpov. Kovhev eXe£ev fiot yap irodev Xoyos;

" The wording suggests that this physician's name was not
Eudoxus, but rather Chrysippus. 1 1 < - may have been the
Chrysippus of Cnidos mentioned supra, vii. \H(i [cf. Wilamo-
404

VIII. 89-91. EUDOXUS

while in medicine he was the pupil of Philistion the

Sicilian.

Eudoxus also left some excellent commentaries.
He had a son Aristagoras, who had a son Chrysippus,
the pupil of Aethlius. To this Chrysippus we owe a
medical work on the treatment of the eye, specula-
tions upon nature having occupied his mind.

Three men have borne the name of Eudoxus :
(1) our present subject ; (2) a historian, of Rhodes ;
(3) a Sicilian Greek, the son of Agathocles, a comic
poet, who three times won the prize in the city
Dionysia and five times at the Lenaea, so we are
told by Apollodorus in his Chronology . We also find
another physician of Cnidos mentioned by Eudoxus a
in his Geography as advising people to be always
exercising their limbs by every form of gymnastics,
and their sense-organs in the same way.

The same authority, Apollodorus, states that
Eudoxus of Cnidos flourished about the 103rd
Olympiad, 6 and that he discovered the properties
of curves. He died in his fifty-third year. When
he was in Egypt with Chonuphis of Heliopolis, the
sacred bull Apis licked his cloak. From this the
priests foretold that he would be famous but short-
lived, so we are informed by Favorinus in his
Memorabilia.

There is a poem of our own upon him, which runs
thus c :

It is said that at Memphis Eudoxus learned his coming
fate from the bull with beautiful horns. No words did it
utter ; for whence comes speech to a bull ? Nature did not

witz, AntUj. v. Kar. 334-326) ; see, however, Pauly-Wissowa,
s.v. Chrysippos, 15 and 16.

b 368-364 b.c. c Anth. Pal. vii. 744.

405

DIOGENES LAERTIUS

<f>V<JlS OVK €$CDK€ /XOCT^OJ XdXoV "A77lSl CTTOfJLa.

7rapa o' avrov AexpLos eras c'At^/x^craro otoAtJv,
rrpocfxivajs rovro SlSolgkcov, WnoSvar) piorrjv
ocrov OV7TW. Slo /cat ol ra^e'tos" rjXde uopos",
heK&Kis rrevr eVi rpLocrais euthovri UXetdSas.

Tovrov dvTL Eu8o£ou "Ev$o£ov ZkoXovv Sta tt]V
XafjLTrpoTTqra rrjs (fyrffjbrjs.

'EiTreiSrj 8e rrepl rcov eXXoyipbcov TlvdayopiKtov
hieXr]XvdapL€V, vvv r\hr\ irepl row <jTropd8r)v, <x>s
cfxiaL, SiaAe^aj/xev • Xexriov he npajrov rrepX
' H paKXeirov .

406

VIII. 91. EUDOXUS

provide the young hull Apis with a chattering tongue. Rut,
standing sideways by him, it licked his rohe, by which it
plainly prophesied " you shall soon die." Whereupon, soon
after, this fate overtook him, when he had seen fifty-three
risings of the Pleiades.

Eudoxus used to be called Endoxos (illustrious)
instead of Eudoxus by reason of his brilliant
reputation.

Having now dealt with the famous Pythagoreans,
let us next discuss the so-called " sporadic " philo-
sophers. And first we must speak of Heraclitus.

4.07

Kef a\ HPAKAEITOE

i HpaKXeiros Y^Xootovos rj, cos rives, 'HpaKcovros 1
'Efcrtos". ovros rjKjJLa^e piev Kara rrjv evdriqv Kal
i£r)Ko<7rr]v 'OXvpnridoa. pieyaXochpcov he yeyove
Trap* ovrivaovv Kal VTrepoTrrrjs, cos Kal Ik rod
avyypdpbfjiaros avrov SrjXov, ev co cf>rjai } " rroXv-
fiadlrj voov 2 ov oioduKei- 'HaioSov ydp av eolhai;e
Kal Tlvdayoprjv, avris re 'E.evocbdved re Kal 'E/ca-
ralov." elvai ydp' ' ev ro oocf>6v, eTriaraoOai
yvojfji7]v, orerj eKvfiepvrjae rtdvra hid uavrcov!'
rov re "O/jLrjpov ecf>aoKev d£iov e.K rcov dycovcov
eK^dXXeoOai Kal parri^eadai, Kal 'Ap^tAo^ov
opioicos.

2 "EAeye Se Kal " vftpiv xprj ufievvvvai [xaXkov r)
TTvpKairjV " Kal " pidxeaOai xprj rov brjfiov vrrep
rod vopiov oKOJOTrep reixeos. 3 " Kaddirrer ai oe Kal
rcov 'E</>ecria>v eirl rep rov eralpov eK^aXelv 'E/o/xd-

1 -qpaKiovTos F, but ^pa/aWros Bl\ whence Bechtel restores

i;fj&KWVTOS.

2 viov tx eLV Athen. xiii. p. <ilO b ; Cl< in. Strom, i. I!», p. 873.

3 dicuxrircp rdxfos Diels.

" 604 600 b.c.

h The biographers used by our author laid evident stress

108

BOOK IX

Chapter 1. HERACLITUS

Heraclitus, son of Bloson or. according to some, of
Heracon. Mas a native of Ephesus. He flourished in
the 69th Olympiad. He Mas lofty-minded beyond
all other men. 5 and over-weening, as is clear from
his book in which he says : " Much learning does
not teach understanding ; else Mould it have taught
Hesiod and Pythagoras, or, again, Xenophanes and
Hecataeus." c For "this one thing is wisdom, to
understand thought, as that which guides all the
world everywhere." d And he used to say that
" Homer deserved to be chased out of the lists and
beaten with rods, and Archilochus likeM'ise." e

Again he Mould say : " There is more need to
extinguish insolence than an outbreak of fire," f
and " The people must fight for the laM- as for city-
walls." He attacks the Ephesians, too, for banish-
ing his friend Hermodorus : he says : "The Ephesians

on this characteristic of the Ephesian, for §§ 1-3 (excepting
two fragments cited in § 2) dwell on this single theme. As
to the criticism of Pythagoras cf. Clem. Alex. Strom, i.
129 *./., who, dealing with chronology, says that Heraclitus
was later than Pythagoras, for Pythagoras is mentioned by
him. c Fr. 40 D., 16 B.

d Fr. 41 D., 19 B. e Fr. 4-2 1)., 119 B.

' Fr. 43 D., 103 B. « Fr. 44 1)., 100 B.

1(H)

DIOGENES LAERTIUS

Sojpov, iv ols cfrr/OLv, " a^iov 'E^eotots" rjfirj&ov
aTrodaveiv 1 Trdcn /cat tols avqfiois rrjv ttoXlv kcltol-
At776tv, olrives 'KppuoSojpov avhpa eojvrdjv ovqucrrov
i£efiaXov Xeyovres, 'Yifiecov pL-qSe els ovqicrros ecrrw
el Se rts toiovtos, dXXrj re /cat jj,€t aAAo»>."
d^LOVfievos oe /cat vopiovs Oelvat rrpos avrcov
vnepelSe Sta to rjSrj KeKpari^aOat rfj rrovqpd

3 TToXtreia rr\v ttoXlv. a.va^ojpr\(ja? S' els to Upov
rrjs 'Aprepuhos fierd rd>v rraihujv -qarpaydXi^e'
Trepiordvrojv 8' olvtov rtov 'EcfreoLajv, " ri y a>
KaKLcrroi, davpbd^ere ; " elrrev " rj ov Kpelrrov
rovro rroielv rj pied' vp,6~jv rroXireveoQai; "

Kat reXos p,iaavdpa)7rrjcras /cat iKirar-qaas iv
rots opeai hi-Qra.ro, 770a? cnrovpLevos koI fiordvas.
/cat /xevTot /cat Sid rovro rrepir parrels els v'Sepov
KarrjXOev els darv /cat rtov larpwv alvLypiarojScos
irrvvOdvero el hvvatvr i£ irropL^pias avxp^ov
TTOirjaat,' rdjv oe p,r) avvtevrajv, avrov els fiov-
crrdcriov Karopv^as rfj row fioXirojv dXea rjXmoev
e^arp.iudr\GeGQai. ovSev S' dvvcov ouS' ovrojs,
ireXevra fiiovs €rrj e^rjKOvra.

4 Kat ecrriv els avrov r)p,d)v ovrojs eyov

noXXaKis 'Hpa/cAetrov iOavpLaua, ttlqs rrore ro £,rjv
a/Se Sta^r A-^aas - hvopbopos eir eOavev

acopLa yap dphevcraoa Kaxr) vooos vhari (f>eyyos
ecrflecrev iv fiXe<f>dpoLS Kal UKorov rjydyero.

"Eppurnros Se (jiiqai Xeyeiv avrov rols larpols

el ns hvvarai <rd> evrepa Keivcoaas ro vypov

i^epdaac drreLTTovr ojv Si, delvai avrov els rov

1 So Cic-. Tusc. v. 105 " morte multandos," but dirdy^a-
adat Strabo xiv. 2.5, j). H12, Musonius ap. Stob. Fl. xl. 9,
Iarablichus, De mi. tyth. 30, § 178 ed. Westermann.

HO

IX. 2-4. HERACLITUS

Would do well to end their lives, every grown man
of them, and leave the city to beardless boys, for
that they have driven out Hermodorus, the worthiest
man among them, saying, ' We will have none
who is worthiest among us ; or if there be any such,
let him go elsewhere and consort with others.'""
And when he was requested by them to make laws,
he scorned the request because the state was already
in the grip of a bad constitution. He would retire
to the temple of Artemis and play at knuckle-bones
with the boys ; and when the Ephesians stood
round him and looked on, " Why, you rascals," he
said, " are you astonished ? Is it not better to do this
than to take part in your civil life ? "

Finally, he became a hater of his kind and wandered
on the mountains, and there he continued to live,
making his diet of grass and herbs. However, when
this gave him dropsy, he made his way back to the
city and put this riddle to the physicians, whether
they were competent to create a drought after heavy
rain. They could make nothing of this, whereupon
he buried himself in a cowshed, expecting that the
noxious damp humour would be drawn out of him
by the warmth of the manure. But, as even this was
of no avail, he died at the age of sixty.

There is a piece of my own about him as follows b :

Often have I wondered how it came about that Heraclitus
endured to live in this miserable fashion and then to die.
For a fell disease flooded his body with water, quenched the
light in his eyes and brought on darkness.

Hermippus, too, says that he asked the doctors
whether anyone could by emptying the intestines
draw off the moisture ; and when they said it was

Fr. 121 D., 114 B. b Anth. Pal. vii. 127.

411

DIOGENES LAERTIUS

tJXlov /cat KeXeveiv rovs 770.180.9 fioXlrois /cara-
TrXdrreiv ovtoj hrj Kararetvopbevov hevrepalov
reXevrrjoai /cat 6acf)drjvaL ev rfj dyopa. NedV^s"

8' 6 YsJJ^LKTjVOS (f>T)(7l jJLT] Sw^eW GLVTOV 6.7TO-

OTraoai to jSdAtra \xeZvai /cat hid ttjv pLera^oXrjv
dyvorjdevra Kvvofiptorov yeveudai.

5 Teyove he davfidmos e/c rraihojv, ore /cat veos
tov €<J)aoK€ pLTjhev elhevai, reAetos" pAvroi yevoptevos
irdvr eyvojKevat. 7]K0Vcre t ovhevos, dXX avrov
e<f)r) St^rjcraa^at /cat puadeZv Trdvra Trap* eavrov.
2aru'an> he ^>t]oiv elpr\Kevai rtvds lE.evo<\>dvovs
avrov d/cr^/coeVar Xeyetv re 'Aptor ojvcl ev ra> Ilepl
f Hpa/cAetrou /cat rov vhepov avrov 6epa7revdrjvaL,
arrodaveZv 8' dXAr) vocrcp. rovro he /cat 'Imro^oros

To he cfrepofjievov avrov fitfiXiov earl puev diro
rov avveyovros Yiepl (frvaeajs, hifjprjraL 8' els
rpeZs Xoyovs, ets re rov Trepl rov Travrds /cat

6 7roAtTt/cov /cat OeoXoyiKov . dvedrjKe 8' avrd els
to rrjs ' Aprepuhos lepov, ojs puev rives, emrrjhevuas
do~a<f>eoTepov ypdipai, ottujs ol hvvdpbevoi <\xovoi>
Trpooloiev avroj /cat firj e/c rod hrjpiojhovs eu/cara-
<f)povrjTov fj. rovrov he /cat d Tlpuajv viroy packet
Xeyojv,

tols 8' evi kokkvgtyjs, dxXoXolhopos ' Hod/cAetros",
alviKTrjs avopovoe.

Se6(f>pao~TOs he <f>r)o~i,v vrrd /xeAay^oAtas" rd p,ev
f/iJUTeXr}, rd 8' d'AAor' d'AAaj? e^ovra ypdi/jat.
wqpLeiov 8' avrov rrjs pLeyaXo^poGrvvrjs ' AvricrdevrjS

« Fr. 101 D., 80 B. b Fr. 43 D.

« Of. ft. i. J 17. J48.

412

IX. 4-6. HERACLITUS

impossible, he put himself in the sun and bade his
servants plaster him over with cow-dung. Being
thus stretched and prone, he died the next day
and was buried in the market-place. Neanthes of
Cyzicus states that, being unable to tear off the
dung, he remained as he was and, being un-
recognizable when so transformed, he was devoured
by dogs.

He was exceptional from his boyhood ; for when
a youth he used to say that he knew nothing, although
when lie was grown up he claimed that he knew
everything. He was nobody's pupil, but he declared
that he " inquired of himself," a and learned every-
thing from himself. Some, however, had said that
he had been a pupil of Xenophanes, as we learn
from Sotion, who also tells us that Ariston in his
book On Heraclitus declares that he was cured of
the dropsy and died of another disease. And
Hippobotus has the same story.

As to the work which passes as his, it is a con-
tinuous treatise On Nature, but is divided into three
discourses, one on the universe, another on politics,
and a third on theology. This book he deposited in
the temple of Artemis and, according to some, he
deliberately made it the more obscure in order
that none but adepts should approach it, and
lest familiarity should breed contempt. Of our
philosopher Timon b gives a sketch in these words c :

In their midst uprose shrill, cuckoo-like, a mob-reviler,
riddling Heraclitus.

Theophrastus puts it down to melancholy that
some parts of his work are half-finished, while
other parts make a strange medley. As a proof of
his magnanimity Antisthenes in his Successions of

413

DIOGENES LAERTIUS

(/>7](jlv ev AtaSo^ats" €KxojprjoraL yap rdheAtfxx) rrjs
/tacrtActas'. roaavr-qv he ho$av eo~xe rd Gvyypapup,a
d)S /cat alperiards oltt* olvtov yevecrdat rods
KArjdevras 'HpaKAeireiovs.

7 'E8o/cet 8' avTtp KadoAiKtos /xev rdoe' e/c Trvpds
rd rrdvra crvvecrrdvaL /cat els rovro aVaAuecr#ar
irdvra he yiveadai /ca#' elp,ap\Levr\v /cat hid rrjs
evavTLOopofJLLas rjppLocrdaL rd ovra' /cat 7ravra
ipvxuiv elvai /cat haipiovajv TrArjpr). etpr/Ke he /cat
7T€pl rcov ev Koopicp ovvtar aptev cov Trdvrcov iradcov,

OTt T€ O TjXiOS €GTL TO pieyedoS oloS <f)alv€TOLL.

Aeyerat he /cat " ^X 7 ]^ rreipara Icov ovk dv i£-
evpoio, iraaav eTTLTropevopuevos dhov ovrco ftadvv
Adyov €X€L." rr\v t olr\aiv lepdv vdaov eAeye koX

TTJV OpaOlV lfj€V$€a90LL. AafJL7TpO)S T €VlOT€ €V TW

crvyypdfJLfJLCLTi /cat uacf>cos eK^dAXet, coare /cat rov
vcodeurarov pahicos yvcovai /cat hiappua ipvxfjs
Aaftelv 7] re fipaxvrrjs /cat rd ftdpos rrjs eppL-qveias
dcrvyKpirov.

8 Kat rd eVt pepovs he avrco cSS' e\€i rcov hoy-
pudrcov TTvp elvai crroixeiov /cat 7rvpds dpLoifirjv ra
rrdvra, apaicdvei /cat rrvKvcooet ytvdpieva. aachcos
8' ovhev eKrlderat. ylveadai re rravra /car
evavridr-qra /cat pelv rd oAa Trorapuov oiktjv,
rreirepavdai re rd irav /cat eva elvai Kocrpiov yev-
vaodai re avrdv e/c nvpos /cat 7raAtv eKrrvpovodai
Kara rivas rrepidhovs eVaAActf rov avpLTravra alcova •
rovro Se yivead at /ca#' elpLappLevrjv . rcov he
evavricov rd puev em. rrjv yeveoiv dyov /caAetcr^at
TToAepiov /cat epiv, rd 8' errl rrjv eKirvpcoaiv opuo-

° Fr. 45 D., 71 B. b Fr. 46 D., 132 B.

c Cy. Fr. 90 D., 22 B. d Of. Fr. 80 D., 62 B.

414

IX. 6-8. HERACLITUS

Philosophers cites the fact that he renounced his
claim to the kingship in favour of his brother. So
great fame did his book win that a sect was founded
and called the Heracliteans, after him.

Here is a general summary of his doctrines.
All things are composed of fire, and into fire they
are again resolved ; further, all things come about
by destiny, and existent things are brought into
harmony by the clash of opposing currents ; again,
all things are filled with souls and divinities. He
has also given an account of all the orderly happenings
in the universe, and declares the sun to be no larger
than it appears. Another of his sayings is : " Of
soul thou shalt never find boundaries, not if thou
trackest it on every path ; so deep is its cause." a
Self-conceit he used to call a falling sickness (epilepsy)
and eyesight a lying sense. b Sometimes, however,
his utterances are clear and distinct, so that even
the dullest can easily understand and derive there-
from elevation of soul. For brevity and weightiness
his exposition is incomparable.

Coming now to his particular tenets, we may state
them as follows : fire is the element, all things are
exchange for fire and come into being by rarefaction
and condensation c ; but of this he gives no clear
explanation. All things come into being by conflict
of opposites, and the sum of things flows like a stream.
Further, all that is is limited and forms one world.
And it is alternately born from fire and again
resolved into fire in fixed cycles to all eternity, and
this is determined by destiny. Of the opposites
that which tends to birth or creation is called war
and strife, and that which tends to destruction by
fire is called concord and peace. d Change he called

415

DIOGENES LAERTIUS

Aoytav /cat elpiqviqv, /cat ttjv fj,eTafioXr)v ohov dvoj
koltoj, tov Te ko<j\xov ylveud ai /car' avT-qv.
9 TlvKvovfievov yap to nvp e£vypalvecrdai ovvioTa-
fievov re ylvecrdai vhojp, Tr-qyvvpievov he to vhwp el?
yrjv Tperrecrdai' koI tojvt7)V ohov IttI to kolto) elvai.
TrdXiv T€ av ttjv yrjv ^etcr^at, i£j rjs to vhoop
ylveadai, e/c he tovtov to\ Xonrd, cr^eSov irdvTa enl
ttjv dvaOvpilaaiv dvdyojv ttjv oltto ttjs OaXaTT-qs-
avT'q he Igtiv r) eirl to dva> ohos. ylveadai 8'
dvadv/judueig oltto re yrjs /cat OaXaTTiqs, a? p>ev
XafjLTTpds /cat Kadapos, a? he UKOTeivds. av^eoOai

Se TO fieV TTVp V7TO TOJV XajJLTTpCOV, TO Se VypOV V7TO

tojv eTepojv. to he. irepieypv ottoiov ecrTiv ov hrjXoi'
elvai fjievTOL ev aura) cr/ca^a? eueuTpa\xp.evas /cara
KotXov Trpos rjfJL&s, ev at? dOpoL^ofJLevas ras" XapLnpas
dvadvpudaeis drroTeXeiv cf>X6yas, as* etvat rd aOTpa.

10 XapLTTpoTaTrjv he elvai ttjv tov r)Xlov <f)X6ya /cat
6epp,OTaTrjv. to, p,ev yap a'AAa acrrpa nXeiov
aTreyeiv diro yfjs /cat hid tovto tjttov Xdfjnreiv /cat
ddX-neiVy ttjv he aeXrjvrjv npooyeioTepav ovcrav p.r)
hid tov KaOapov (f>epecr6ai tottov. tov pievTOi i^fAtov
ev hiavyel /cat a/xtyet Kiveladai 1 /cat avfifxeTpov
d(f)' r)[j,d)V e\eiv hidoTiqp,a' ToiydpToi piaXXov dep-
fjualveiv re /cat (^ojTL^etv. e/cAetVetv re rjXiov /cat
creXr/vrjV, dvoj OTpecf)0 pievojv tojv a7ca</>a>y tovs t€
/card firjva tt)s aeXrjvqs axrjpiaTiGpiov? ylveodai
GTpe<f>ofJLevr)s ev avTrj /card paKpov ttjs a/cd^r/?.
rjfiepav Te /cat vvKTa ylveodai /cat firjva? /cat copa?
eTelovs /cat eviavTovs veTOVs Te /cat TrvevpiaTa /cat
rd rourot? o/xota /caTa rd? hia<f>6povs dvadvpiidcreis.

11 tt]v /xev yap Xafjnrpav dvadvfilacriv (frXoyojOelaav ev
to) kvkXoj 2 tov rjXlov -q/iepav noielv, ttjv he evavTiav
416

IX. 8-11. HERACLITUS

a pathway up and down, and this determines the
birth of the world.

For fire by contracting turns into moisture, and
this condensing turns into water ; water again when
congealed turns into earth. This process he calls
the downward path. Then again earth is liquefied,
and thus gives rise to water, and from water the rest
of the series is derived. He reduces nearly every-
thing to exhalation from the sea. This process is
the upward path. Exhalations arise from earth as
w r ell as from sea ; those from sea are bright and pure,
those from earth dark. Fire is fed by the bright
exhalations, the moist element by the others. He
does not make clear the nature of the surrounding
element. He says, however, that there are in it
bowls with their concavities turned towards us, in
which the bright exhalations collect and produce
flames. These are the stars. The flame of the sun
is the brightest and the hottest ; the other stars
are further from the earth and for that reason give
it less light and heat. The moon, which is nearer to
the earth, traverses a region which is not pure. The
sun, however, moves in a clear and untroubled region,
and keeps a proportionate distance from us. That
is why it gives us more heat and light. Eclipses of
the sun and moon occur when the bowls are turned
upwards ; the monthly phases of the moon are due
to the bowl turning round in its place little by little.
Day and night, months, seasons and years, rains and
winds and other similar phenomena are accounted
for by the various exhalations. Thus the bright
exhalation, set aflame in the hollow orb of the sun,
produces day, the opposite exhalation when it has

1 Kelcrdai vulg. : corr. Reiske. 2 Koi\y Reiske.

VOL. II 2 E 417

DIOGENES LAERTIUS

eiTiKpaTTjoaoav vvkt aTroreXelv Kal Ik fiev rod

AafJL77pOV TO dep/JLOV OLv£6}JL€VOV dlpOS 7TOL€tV , €K

Se rod oKoreivov to vypov rrXeovd^ov ^ei/xojva
dire pyd^oO at. d.KoXovdojs Se tovtois Kal Trepl
tojv aAAojv airioAoyei. Trepl 8e ttjs yrjs ovBev
a7To<f)aLV€Tai TToia tls iuTLv, dAA' ouSe 7T€pl TOJV
OKOLcfrwv. Kal raura jxev rjv avTto tcl hoKovvTa.

Ta 8e 7T€pl HojKpaTovs Kal ocra IvTvyojv tw
cruyypd/x/xari e'lrroL, KopiuavTOS EupiTTi'Sou, Kadd
(j>r]OLV 'Aptcrrcuv, iv toj rrepl HojKpaTovs elprjKapiev.

12 ZeAcf/COS" pi€VTOL (f)7)0~lv 6 ypapLpLOLTLKOS KpoTOJva

Tiva luTopelv iv toj \\aTaKoXvp.^7]Trj Kpar^Ta Tiva

7TpO)TOV €1? TTjV 'EAAaSa KOpLL0~0Ll TO filfiXiOV <OV >

Kal €L7T€lv AtjXlov tlvos helodai KoXvpL^rjTov, o?
ovk aTTOTTviyrjGeTai iv avTtp. e7nypd(f>ovcrL 8 avTcv
ol p,ev Moucra?, ol 8e He pi cfrvoeojs, AtoSoros - Se
aKpifies olaKiopLa jrpds crTadp,r]v filov,

dAAoi yvojp,ov rjdojv, <tov 6* oXov > Koop,ov TpoTTiv
ivos re ^vpLTrdvTOjv re. 1 (f>aal S' avTov ipojTT)-
divTa hid tl cnojTra, (f)dvat " Iv vpLels XaXrJT€."
eTTod-qoe S' avTov Kal Aapeto? /xeTa<j;\;etV xal
eypaipev d)$€ Trpos avTov

13 ff BacrtAeus" Aapetos iraTpds ^GTaoixeoj • HpaxAet-
rov 'E^ecriov cro<f)dv dvopa rrpoaayopevei yaipeiv .

" KaTaftepXrjcraL Aoyoy Ilepi <f)voea>s SvavorjTOV

1 /cai yvu/JLOv' rjdujv, <kcu /caXoj^ kov/xov Tpoirojv eV6s re
(Tv/j.7rdi>TU)v re Diels.

a ii. 82.

6 Plato, alluding to Heraclitus, speaks of " Ionian Muses "
{Soph. 2\2 e>. He is followed by Clement of Alexandria
[Strom, v. 9, 682 P. at yovp 'Id5ey MoiVcu OLapp-qbrjv \eyovai),

418

IX. 11-13. HERACLITUS

got the mastery causes night ; the increase of warmth
due to the bright exhalation produces summer, where-
as the preponderance of moisture due to the dark
exhalation brings about winter. His explanations
of other phenomena are in harmony with this. He
gives no account of the nature of the earth, nor even
of the bowls. These, then, were his opinions.

The story told by Ariston of'ISocrates, and his
remarks when he came upon the book of Heraclitus,
which Euripides brought him, I have mentioned
in my Life of Socrates. a However, Seleucus the
grammarian says that a certain Croton relates in
his book called The Diver that the said work of
Heraclitus was first brought into Greece by one
Crates, who further said it required a Delian diver
not to be drowned in it. The title given to it by
some is The Muses, b by others Concerning Nature ;
but Diodotus calls it c

A helm unerring for the rule of life ;

others " a guide of conduct, the keel of the whole
world, for one and all alike." We are told that,
when asked why he kept silence, he replied, " Why,
to let you chatter." Darius, too, was eager to make
his acquaintance, and wrote to him as follows d :

" King Darius, son of Hystaspes, to Heraclitus the
wise man of Ephesus, greeting.

" You are the author of a treatise On Nature which

and possibly, as M. Ernout thinks, by Lucretius, i. 657, where
" Musae " is the ms. reading. But cf. Lachmann, ad loc.

c Nauck, T.G.F. 2 , Adesp. 287.

d The request of Darius is mentioned by Clem. Alex.
Strom, i. 65 ovtos (3acn\ea. Aapeiov wapaKaXovvra irjKeLV eis
Uepcras vTrepe?8eu. The story is not made more plausible by
the two forged letters to which it must have given rise.

419

DIOGENES LAERTIUS

re /cat 8vG€^T]yr]TOV . ev rtcrt puev ovv epfMTjvevofjLevos
Kara Xe^tv gtjv So/cet ovvafxiv riva rrepiexew
deajpias Koofiov re rod av/JLTravros /cat rwv iv
rovrco yivofievtov, arrep icrrlv iv deiordrrj Keijieva
KivTjGei' rtov 8e rrXeiorajv eVo^v e%ovra, wure /cat
rovs im TrXelarov jxereax^xoras crvyypap,pbdra>v
oiairopeicrQai rrjs opOrjs 1 Sokovcttjs yeypd(f)9ai irapa
vol e^7]yqa€cxjs . fiacnXevs ovv Aapelos 'Yardo-TTov
fiovXerai rrjs crfjs aKpodcrews /xeracr^ety /cat 7rat-
Seuas 'EtXXrjVLKrjs. epx ov &V ovvrofiajs irpos i/JLrjv

14 oifriv /cat /SacrtAetov olkov. "K/\Xrjves yap iirl rd
nXeLarov avemor\\Lavroi ao(f)ols avhpduiv ovres rrap-
opcocrt rd /caAojs" vri* avrwv eVSet/cvu/xeva irpos crirov-
oalav aKorjV /cat (JLad-qcnv. Trap' i/Jbol 8' vrrdpye^
crot Traaa puev Trpoehpia, /ca#' rjpuepav be koXtj /cat
orrovbala irpooayopevcns /cat fiios evboKtpLos cat?
rrapaiveoeuiv ."

" 'Hpa/cAetros" 'E^ecrtos" /3ao"tAet Aapetaj irarpos
'YaTacr7reoj ^atpetv.

M 'O/cocrot Tuy^dVoucrtv ovres eVt^oVtot T779 /xev
dXrjdrjlrjS kcll bLKat07TpayfJiocrvvrjS drteyovr ai t d-
TrXrjcrrLT) be /cat So^okottltj rrpoueypvo-i KaKrjs eVe/ca
avoirjs. eycb 8' dpLvqcrri-qv eyo^v Trdcrqs Trovripi-qs
/cat Kopov <f>evya)v rravros oiKetovpievov <f)66va) /cat
8ta to 7TepuaracrdaL virep-q^avi-qv ovk av d^LKol/JL-qv
els Ylepacov x^pyv, oAtyot? dpKeofxevos /car' e/x^v
yvoj/Lt^v."

Totouro? ftcv dv^p /cat 77/309 ftacnXea.

15 ArjfjL-qrptos be cf>rjaiv iv rots 'Oixajvu/xot? /cat
'AdrjvaLOJV avrov VTrepcfypovfjorat, bo£av e\ovra

1 6p0(is Richards.
420

IX. 13 -15. HERACLITUS

is hard to understand and hard to interpret. In
certain parts, if it be interpreted word for word, it
seems .to contain a power of speculation on the whole
universe and all that goes on within it, which depends
upon motion most divine ; but for the most part
judgement is suspended, so that even those who are
the most conversant with literature are at a loss to
know what is the right interpretation of your work.
Accordingly King Darius, son of Hystaspes, wishes
to enjoy your instruction and Greek culture. Come
then with all speed to see me at my palace. For the
Greeks as a rule are not prone to mark their wise
men ; nay, they neglect their excellent precepts
which make for good hearing and learning. But at
my court there is secured for you every privilege and
daily conversation of a good and worthy kind, and
a life in keeping with your counsels."

" Heraclitus of Ephesus to King Darius, son of
Hystaspes, greeting.

" All men upon earth hold aloof from truth and
justice, while, by reason of wicked folly, they devote
themselves to avarice and thirst for popularity. But
I, being forgetful of all wickedness, shunning the
general satiety which is closely joined with envy,
and because I have a horror of splendour, could not
come to Persia, being content with little, when that
little is to my mind."

So independent was he even when dealing with
a king.

Demetrius, in his book on Men of the Same Same,
says that he despised even the Athenians, although
held by them in the highest estimation ; and,

421

DIOGENES LAERTIUS

7Tafj,7r\€L<jTr)v, Karacf)povovp,ev6v re vtto rcov 'E^»e-
oicov eXeoBai puaXXov ra ot/ceta. /xe/xv^rcu avrov
Kal o QaXypevs A^pL-qrptos ev rfj HcoKpdrovs
airoXoyia. TrXelcrrol re eloiv ogol etjrjyrjvrai avrov
ro crvyy panjjLa' Kal yap * PivrioBiv-qs Kal 'Hpa-
KXeih-qs 6 YlovrtKos KXedvdrjs re Kal S^atpo? o
UrcoiKos, irpos 8e Uavcravias 6 kXtjOcIs 'Hpa-
KXetrLcmjs , Nt/co/XTJSrys' re Kal Alovvglos' rcov 8e
y pafjifjbar lkcov AioSotos', os ov c\>r\oi rrepl cf>voecos
elvai ro avyypapLfjLa, dXXd Trepl TroXireias, ro he
irepl cfyvoecos ev rrapaoely pharos elhet Keladat.

16 'lepojvvfxos 8e <f)-qcri Kal HkvOlvov rov rcov
ldp,ftcov 7TOir\rr]V eTTifiaXeodai rov eKeivov Xoyov 8id
fierpov eKpaXXetv. TroXXd r els avrov cVtypa/x/xara
cf>eperai, drap 8f] Kal roSe'

'HpaKXeiros eyco' rl p? dvco Kara) eXKer dpiovuoi;

oi>x vpuv errovovVy rots 8' €fi emcrrapLevois .
els epbol dvOpojTTos rpiapLvpioi, ol 8' dvdpidp.01

ovSets. ravr avoco Kal irapa Qepvecpovr).

Kal d'AAo roiovSe'

/x?) ra^ys 'HpaxrAetTOf €77* 6p,cf)aX6v elXee filftXov
rovc\>eo'iov /xaAa roi Svofiaros drpainros.

6p(f)vr] Kal GKorog ecrrlv dXapurrerov r/v 8e ere pbvorrjs
elcraydyr], <f>avepov Xapurporep TjeXiov.

17 Yeyovaai 8' 'HpaKXeiroi rrevre- irpcoros avros
ovros' hevrepos noLrjrrjs XvptKos, ov ecrrt rcov
SoSSeKa deow eyKOi\xiov rpiros eXeyelas 7roir)rr)s

a This work is again quoted in ix. 37 and ix. 57, and is
perhaps the source of the first sentence of § .52 also.
422

IX. 15-17. HERACLITUS

notwithstanding that the Ephesians thought little
of him, he preferred his own home the more.
Demetrius of Phalerum, too, mentions him in his
Defence of Socrates a ; and the commentators on
his work are very numerous, including as they do
Antisthenes and Heraclides of Pontus, Cleanthes
and Sphaerus the Stoic, and again Pausanias who
was called the imitator of Heraclitus, Nicomedes,
Dionvsius, and, among the grammarians, Diodotus.
The latter affirms that it is not a treatise upon
nature, but upon government, the physical part
serving merely for illustration. 6

Hieronymus tells us that Scythinus, the satirical
poet, undertook to put the discourse of Heraclitus
into verse. He is the subject of many epigrams,
and amongst them of this one c :

Heraclitus am I. Why do ye drag me up and down, ye
illiterate ? It was not for you I toiled, but for such as
understand me. One man in my sight is a match for thirty
thousand, but the countless hosts do not make a single one.
This I proclaim, yea in the halls of Persephone.

Another runs as follows d :

Do not be in too great a hurry to get to the end of Heraclitus
the Ephesian's book : the path is hard to travel. Gloom is
there and darkness devoid of light. But if an initiate be
your guide, the path shines brighter than sunlight.

Five men have borne the name of Heraclitus :
(1) our philosopher ; (2) a lyric poet, who wrote a
hymn of praise to the twelve gods ; (3) an elegiac

6 Apparently D. L. is using, through another of his
sources, the very same citation from Diodotus which he has
given verbatim in § 12.

e Anth. Pal. vii. 128. d Anth. Pal. ix. 540.

423

DIOGENES LAERTIUS

1 AXiKapvaooevs , €is ov KaAAt/xa^o? 7r€irolr)K€V

OUT CDS'

elne ris*, 'HpdVAerre, reov \xopov, is o* e/xe Sa/cpu
rfyayev, ip.vqo'Qr^v o' 6o<j6.kls dfufrorepoL

tjXlov iv Xeaxj) KareSvaapLev. dXXd ov \iiv ttov,
^eiv* ' AXLKapvaoGev , TerpdiraXai ottooit),

at oe real L,ojovglv d-qooves, fjaiv 6 navrcov
dpTTaKr-qs 'Aio^? ovk em X € ?P a ^aAet.

T€Tapros Aeofiios, laroplav y€ypa<j>djs Ma/ceSovi-

KTJV 7T€fJL7TTOS <J7TOVOOyeAoLOS , OLTTO KtOapWOlCLS pL€TOL-

fiefirjKOJS cis <too€ > to eioos.

K4. p'. XENOOANHS

18 "E.€VO(f)dvr}S Ae£iov r\, cos* ' ' ATToAAoocnpos , 'Opdopie-
vovs KoAo<£aWo? eTTaivelrai Trpos rod TLjxojvos'
<f>r)al yovv,

"Eecvo^dv-qv 9* VTrdrvfiov, f 0p,7]pa7rdrr)v Ittikottt^v .

ovrog €K7T€crwv rfjs Trarpioos iv Zay/cA^ ttJs*
StAceAta? * * * 1 oiirpifie oe koll iv 'Kardvrj. oirjKovae
oe /car' iviovg [lev ovoevos, kolt iviovs Se Botoj-

1 Diels after Zt/ceXt'as inserts -CdUrpiffe kclI rrjs els 'EXtav
awoiKias Koivwvrjvas i8ioa<TKev £lC€i>.

a Anth. Pal. vii. 80.

From Cory's Tonica, p. 7. In bare prose: "One
told me of thy death, Heraclitus, and moved me to tears,
when I remembered how often we two watched the sun go
down upon our talk. But though thou, I ween, my Hali-
carnassian friend, art dust long, long ago, yet do thy
424

IX. 17-18. HERACLITUS— XENOPHANES

poet of Halicarnassus. on whom Callimachus wrote
the following epitaph ° :

They told me, Heraclitus, they told me you were dead,
They brought me bitter news to hear and bitter tears to shed.
I wept as I remembered how often you and I
Had tired the sun with talking and sent him down the sky.

And now that thou art lying, my dear old Carian guest,
A handful of grey ashes, long, long ago at rest,
Still are thy pleasant voices, thy nightingales, awake :
For Death, he taketh all away, but them he cannot take ; b

(4) a Lesbian who wrote a history of Macedonia ;

(5) a jester who adopted this profession after having
been a musician.

Chapter 2. XENOPHANES (570-478 b.c.)

Xenophanes. a native of Colophon, the son of
Dexius, or. according to Apollodorus, of Orthomenes,
is praised by Timon, whose words at all events are :

Xenophanes, not over-proud, perverter of Homer, castigator.

He was banished from his native city and lived at
Zancle in Sicily <and having joined the colony
planted at Elea taught there>. He also lived in
Catana. According to some he was no man's pupil,

1 Nightingales ' live on, and Death, that insatiate ravisher,
shall lay no hand on them." Perhaps " Nightingales " was
the title of a work. Laertius deserves our gratitude for
inserting this little poem, especially on so slight a pretext.

c Diets (/'"'•. Gr. p. 140) compares Hippolvtus, Rtf. Hcter.
i. U. 1 ; Plutarch, Strom. 4: Aetius, i. 3. 12, ii." 4. 11,
ii. 20. 3, iii. 9. 4, ii. 24. 9, i. 3. 12, iii. 16. 5, ultimately
from Theophrastus, Pliys. Opin. Fr. 5, Fr. 16.

425

DIOGENES LAERTIUS

vos 'A6r]i>aLov rj, cos Tiveg, 'Ap^eAdou. /cat, cbs
Hojtlcov <f>r]ol, /car' 'Ava^lfiavSpov tjv. yeypacfre
Se /cat eV eVecrt /cat e'Aeyeta? /cat Idfifiovs kol9*
'HgloSov /cat 'Ojjbrjpov, Ittikotttlov clvtoov ra 77ept
#ea>v elprjfjLeva. dXXd /cat auro? eppaipcpoet rd
eavTov. aVrtSo^acrat re Aeyerat 0aA^ /cat IIu#-
ayopa, Kaddxjjaodai he /cat 'Em^e^t'Sou. p,a/cpo-
(3ia)Tar6s re yeyovev, to? 7rou /cat aurd? <f)r]Giv •

19 ^ 01 7 o' eVrd t' eaat /cat e^rjKovr iviavrol

^XrjarpL^ovres ep,rjv </>povrtS' ay' 'EAAaSa yTyv
e/c yeverrjs he tot rjcrav ee'iKOGi nevre re 77pd?
to is,
elrrep eyoj irepl Tcovh* otSa Ae'yetv eru/xa)?.

O^crt oe reVrapa etWu raw ovtcjv OTOiyela>
KovfJiovs 8' airelpovs, ov napaXXaKTOvs he. ra
ve'^ GvviGTaodai tt\s d</>' rjXiov dr/xtSo? dvacfrepo-
ixevqs /cat alpovarjs aura et? rd Ttepieypv. ovorlav
deov cr</>atpo€tS^, /jLrjhev dtzotov e^ouoav dv^paWar
oXov he dpdv /cat d'Aov d/couetv, /X17 /xeVrot dvarrvelv
avfinavTa re etvat vow /cat <^>p6vt]Giv /cat dtStov.
7Tpa)Tos re ome^-qvarro drt 7rdv rd ytvoi-tevov <f>9apTov
eoTL /cat 77 fax'?] TTvedfia.

20 "E</>-)7 8e /cat rd TroAAd tJogco vov elvai. /cat rot?
Tvpdvvots evTvyyaveiv 77 ta? tJkigtol rj d>s rjhiGTa.
'EprreSo/cAeou? 8e etVdvro? aura) on dveuperd?
euTtv 6 uo<j)6s, " et/cdraj?," e</>7i* " oo<f)dv yap eivai
Set rdv eTTiyvtoGOjJLevov tov goc^ovJ ' (^ricrt Se Sojrtaw

a Possibly the same Boton who taught Theramenes
rhetoric. If so, D. L. (or his authority) may have transferred
to Xenophanes an excerpt intended for Xenophon. See
the note of Diels, Ft. d. Vors., on 11 A. 1 (Xenophanes*

6 Fr. 8 D.
426

IX. 18-20. XENOPHANES

according toothers he was a pupil of Boton of Athens,
or, as some say, of Archelaus. Sotion makes him a
contemporary of Anaximander. His writings are in
epic metre, as well as elegiacs and iambics attacking
Hesiod and Homer and denouncing what they said
about the gods. Furthermore he used to recite his
own poems. It is stated that he opposed the views
of Thales and Pythagoras, and attacked Epimenides
also. He lived to a very great age, as his own words
somewhere testify b :

Seven and sixty are now the years that have been tossing
my cares up and down the land of Greece ; and there were
then twenty and five years more from my birth up, if I know
how to speak truly about these things.

He holds that there are four elements of existent
things, and worlds unlimited in number but not
overlapping <in time>. Clouds are formed when
the vapour from the sun is carried upwards and
lifts them into the surrounding air. The substance
of God is spherical, in no way resembling man. He
is all eye and all ear, but does not breathe ; he is
the totality of mind and thought, and is eternal.
Xenophanes was the first to declare that everything
which comes into being is doomed to perish, and that
the soul is breath.

He also said that the mass of things falls short of
thought ; and again that our encounters with tyrants
should be as few, or else as pleasant, as possible.
When Empedocles remarked to him that it is im-
possible to find a wise man, " Naturally," he replied,
" for it takes a wise man to recognize a wise man."

c Presumably followed by Epicharmus when he wrote
ev<rej3r]s vow iretpvuus ov wadots k' ov8ei> kolkov
Kardavibv avu to irvevfxa diafxevei kclt' ovpavov.
(Fr. 22, ap. Clem. Strom, iv. 170, p. 640 P.)

4!27

DIOGENES LAERTIUS

TTpcoTov avrov €L7Tetv aKardXrjTTT elvai rd rrdvra,
7rAavcx)fi€vos .

'ErroLTjae 8e /cat KoXocf)d)Vog ktlglv /cat tov el?
'EAeav rfjs 'iTaAta? aTToiKiG\xbv eTrrj Sta^'Ata. /cat
rJK/jLa^e Kara rr)v itjrjKOGTrjV 'OAvfiTTidoa. (JztjgI
Se A^p^rpto? o OaA^pei)? ev rw Ilept yr/pajs
/cat YlavaLnos 6 Htcoikos iv to) Ilept evdvpLias rats"
lolais X € P Gl QdiftaL tovs vleZs avrov, Kaddrrep /cat
' Ava£ayopav. 8o/cet 8e rreTTpdaB at vtto * * </cat
AeAuo^at vtto > Ttov HvSayopiKcijv TlapfievloKov
/cat 'OpeoTaSou, «add cf>rjcn Qafiojplvos iv 'Atto-
IJbvrjfjbovevfJLdrojv Trpajrw. yiyove 8e /cat aAAos*
"E.€vocf)dvr]s Aiofiios ttoi7]tt)s Idfifioav.

Kat OVTOl [jL€V ol GTropdorjv.

Ke<f>. y'. nAPMENIAHS

21 r E.€vo(j)dvovs Se oirjKOVGe UapfJL€vtSr]g Hvprjrog
'EAear?]? (tovtov 0eo(/>paoTO? iv rfj 'Em-rop.^
*Ava£ LfjidvSpov (f)7]GLV d/coucrat). ojjlqjs 8' oijc
d/coucra? /cat B.€Vocf)dvovs ovk -qKoAovdr/Gev avrtp.
€Koivd)vr]G€ 8e /cat 'Ap,etvt'a Ato^atra tco II u#-

ayopLKO), OJS €(f>Tj HoJTLOJV, dvopl 7T€l'T]TL fJL€V , KOiAa)

8c /cat dyadtp. to /cat /jl&AAov rjKoAovdrjae /cat

" It would be rash to infer from this single notice, that
Sotion. considering Xenophanes a Sceptic, did not derive
him from the Pythagoreans through Telauir>

b 540-537 n.c. c ii. 13.

d Diels (>>/>. r/7. p. 141) compares Hippolvtus, Tiff. Il<<>r.
i. 11. 1,2; Plntarch, Strom. 5; Aetius, i. 3. 14, iv. 9. 1,
iv. 5. 12, iii. 15. 7; ultimately from Theophrastus, Pkys.
Opin. 1 r. 6. 7, 17.
1.28

IX. 20-21. XENOPHANES— PARMENIDES

Sotion says that he was the first to maintain that
all things are incognizable, but Sotion is in error.

One of his poems is The Founding of Colophon, and
another The Settlement of a Colony at Elea in Italy,
making 2000 lines in all. He flourished about the
60th Olympiad. 6 That he buried his sons with his
own hands like Anaxagoras c is stated by Demetrius
of Phalerum in his work On Old Age and by
Panaetius the Stoic in his book Of Cheerfulness.
He is believed to have been sold into slavery by
<\ . . and to have been set free by> the Pythagoreans
Parmeniscus and Orestades : so Favorinus in the
first book of his Memorabilia. There was also
another Xenophanes, of Lesbos, an iambic poet.

Such were the " sporadic " philosophers.

Chapter 3. PARMENIDES* [for. c. 500 B.C.]

Parmenides, a native of Elea, son of Pyres, was
a pupil of Xenophanes (Theophrastus in his Epitome
makes him a pupil of Anaximander). e Parmenides,
however, though he was instructed by Xenophanes,
was no follower of his. According to Sotion ^ he also
associated with Ameinias the Pythagorean, who was
the son of Diochaetas and a worthy gentleman though
poor. This Ameinias he was more inclined to follow,

* Diets considers this sentence to be a marginal note of
an editor referring to Xenophanes, not Parmenides.

f Sotion would thus appear to separate Parmenides from
Xenophanes. Compare note a on p. 426. Diels conjectures
that an epitaph on the Pythagoreans mentioned is the
ultimate authority here.

• 429

DIOGENES LAERTIUS

a7Todav6vros rjptoov Ihpvoaro yevovs re virapyuiv

XafJL7TpOV Kal 7tAoVTOV, Kal VTT* 'A/XetVtOU O.AA' OV)(

V7TO "E.€vo(f)dvovs els i)<jvyiav TTpoerpaTT-q.

UpajTOS 8' ovros rrjv yrjv aVe^atve cr^aipoeihr)
Kal iv fieaco Keludai. hvo re eivai OTot^eta, 7rvp
/cat yrjv, Kal rd puev h-qpuovpyov rd^tv ix eiv > Tr l v

22 8' vAtjs. yeveolv r avBpajTTOJV i£ rjXlov TrpdJrov
yevecrdar avrov he vTrepeyeiv 1 ro deppidv Kal ro
iftvxpov, i£ a>v rd rrdvra cruveurdvai. Kal rrjv
4 w xh v Kat r ° v v °vv ravrdv elvai, Kadd pLepLvrjraL
Kal Ge6<f>paoTOS iv rot? Oucrt/cots", rrdvrojv cr^eSov
eKriQep,evos rd hoypbara. hicrorjv re e<f>rj rrjv
<f)iXoGO(f)Lav, rr/v fiev Kar dX-qdetav, rr\v he. Kara
ho£av. hid Kal §r\ol rrov

Xpeto he oe rrdvra rrvdeaOai
r)pLev 'AXrjOeLTjs evKVKXeos 2 arpep.es rjrop,
rjhe fiporcov ho£a$, raZs ovk evi rrlaris dXrjdr/s.

Kat avrds he hid TTOtrjpidrajv (^iXooo^et, Kaddrrep
'HcrtoSos* re Kal "E.evo(j)dvrjs Kal 'EpbrrehoKXrjs.
KpLrrjpiov he rov Aoyov elite' rag re alaOrjaeis p,rj
aKpifiels vnapx^v. (f>rjal yovv

pLTjhe a' edos rroXvireipov ohdv Kara rrjvhe fiidoda)

vojpuav acTKoirov ofJLfJLa Kal r)xrjeaaav aKovrjv

Kal yXdjaaav, Kplvai he Xoyw rroXvhrjpcv eXeyxov.

23 8to Kal rrepl avrov cfrrjcriv 6 Tlpiajv

1 virep£x* LV ] vTrapxcf vulg. : corr. Apelt.
2 evweidtos vulfT.

a Fr. 1. 28 I).

6 The text of Parmenides had suffered in the course of
time. Here Laertius, like Sextus Empiricus and Plutarch,
read eviretdtos drpeKes ; Proclus, two centuries later, ev<peyy£os;
430

IX. 21-23. PARMENIDES

and on his death he built a shrine to him. being him-
self of illustrious birth and possessed of great wealth ;
moreover it was Ameinias and not Xenophanes who
led him to adopt the peaceful life of a student.

He was the first to declare that the earth is
spherical and is situated in the centre of the universe.
He held that there were two elements, fire and earth,
and that the former discharged the function of a
craftsman, the latter of his material. The generation
of man proceeded from the sun as first cause ; heat
and cold, of which all things consist, surpass the sun
itself. Again he held that soul and mind are one
and the same, as Theophrastus mentions in his
Physics, where he is setting forth the tenets of
almost all the schools. He divided his philosophy
into two parts dealing the one with truth, the other
with opinion. Hence he somewhere says a :

Thou must needs learn all things, as well the unshakeable
heart of well-rounded truth as the opinions of mortals in
which there is no sure trust. 6

Our philosopher too commits his doctrines to verse
just as did Hesiod, Xenophanes and Empedocles.
He made reason the standard and pronounced sensa-
tions to be inexact. At all events his words are c :

And let not long-practised wont force thee to tread this
path, to be governed by an aimless eye, an echoing ear and
a tongue, but do thou with understanding bring the much-
contested issue to decision.

Hence Timon d says of him e :

but Simplicius, on J)e caelo, enables us to go behind our
author by citing (as he no doubt would have wished to do)
the better reading.

e Fr. 1. 34 I). d Fr. 44 D. • Cf. Od. xi. 601.

431

DIOGENES LAERTIUS

Uapfiev l&ov T€ filr/v p.eyaXo^povos ov rroXvoo^ov,
os /)' 0.770 (fravraoias andr^s aveveiKaro vojoeis.

els rovrov Kal IIAaTOJV rov StdXoyov yeypacfre,
Happ,evL$rjv " iiriypdi/jas " r) Uepl l&eajv."
"H/c/xa£e Se Kara tt)v evdriqv Kal i^-qKoarrjv

'OXvfATTLaOa. Kal SoK€L TTpOJTOS 7T€(f)(X)paK€VaL rov

avrov elvat f 'Eo7repov Kal <t>axj(f>6pov, a>s (f>rjcn
Qafiajplvos ev 7T€fjL7TTcu ' ' ATropLvrjjjLovevudrojv' ol
he livOayopav KoAAt/xa^o? 8e (f>r)OL pur) elvai
avrov to rroLrjfia. Xeyerat 8e Kal vopiovs deivai
rols noXlr ais, a>S (J>tjol ^TrevoiTTTTOs ev rep Uepl
(friXooo^tov . Kal TTpOJTOS ipojTfjcrai rov 'A^iAAea
Aoyov, d>s QafiojpZvos ev IlavrooaTrfj loropia.

Teyove ok Kal erepos HappLevlSrjs, pr\rojp reyyo-
ypd(j>os*

Kef 8'. MEAI2S02

, Me'Aiooos 'Idcuyevovs Sa/xtos". ovros rj ko v oe II ap-
/xeva'Soir dAAa Kal els Xoyovs rjXdev c Hpa/cAetroj •
ore Kal crvv€0T7]0€V avrov rots 'E^eotots" dyvoovoi,
Kaddrrep 'IrnTOKpanqs Ar] fioKpurov 'AfiorjpiTais.
yiyove 8e Kal ttoXltlkos dvrjp Kal airohoxfis 77apa
rols TToXlrais r)t;LOjp,6vos' o6ev vavapyos atpeOels
en Kal pL&XAov edavpidoOr] 8ta rrjv oiKeiav dperrjv.

'ESoxrei 8' avrcp to nav arreipov elvai Kal dv-
aXXolojTov Kal aKivryrov Kal ev opLotov eavra> Kal

a 504-500 b.c. b Of. supra, § 15.

432

IX. 23-24. PARMENIDES— MELISSUS

And the strength of high-souled Parmenides, of no
diverse opinions, who introduced thought instead of imagina-
tion's deceit.

It was about him that Plato wrote a dialogue with
the title Parmenides or Concerning Ideas.

He flourished in the 69th Olympiad. He is
believed to have been the first to detect the
identity of Hesperus, the evening -star, and Phos-
phorus, the morning-star ; so Favorinus in the fifth
book of his Memorabilia ; but others attribute this
to Pythagoras, whereas Callimachus holds that the
poem in question was not the work of Pythagoras.
Parmenides is said to have served his native city
as a legislator : so we learn from Speusippus in his
book On Philosophers. Also to have been the first
to use the argument known as " Achilles <and the
tortoise> " : so Favorinus tells us in his Miscellaneous
History.

There was also another Parmenides, a rhetorician
who wrote a treatise on his art.

Chapter 4. MELISSUS

Melissus, the son of Ithaegenes, was a native of
Samos . He was a pupil of Parmenides . Moreover he
came into relations with Heraclitus, on which occasion
the latter was introduced by him to the Ephesians,
who did not know him, b as Democritus was to the
citizens of Abdera by Hippocrates . He took part also
in politics and won the approval of his countrymen,
and for this reason he was elected admiral and won
more admiration than ever through his own merit.

In his view the universe was unlimited, un-
changeable and immovable, and was one, uniform
vol. ii 2 f 433

DIOGENES LAERTIUS

7rArjpes' Kivr\oLv re p,r) eivai, ooKelv 8' elvac. dXXa
Kal Trepl detov eAeye fxrj heiv aTrocfyaLveodac p,r) yap
elvai yvtocriv avrwv.

$>r]al 8' WTToAAoocopos r/K/jLOLKevaL avrov Kara,
rrjv rerdprrjv Kal 6yhorjKoorr)v 'OAu/XTTtaSa.

Kef e\ ZHXQX EAEATHS

25 TL-qVCOV 'EAeaTT]?. TOVTOV ' * A.TToX\6oO)p6s (f)TjOLV

elvai ev XpoviKOt? [Ylvprjros rov 8e YlappLevio-qv]

(f>vo€L p,ev TeAevrayopov, deoet 8e Tlappbevloov

<rov 8e HapfJLevi&rjv Ylvprjros 1 >. Trepl rovrov Kal
MeAtCTCTOU Tipaov cfrrjol ravra'

dpi^orepoyAwoaov re pieya oBevos ovk aAairaovov
Zjjjvwvos TTavrajv eTTiAr)7TTopos , r)oe McAicrow,
77oAAa»y (f>avraap,a)v errdvoj, rravptov ye \xev tjoooj.

'0 or) Tj-qvojv oiaKr/Koe Tiappievioov Kal yeyovev
avrov TraioiKa. Kal evpLrjKrjs r)v, KaBd cf>rjOL
YlAdrojv ev tw YlappLevlorj, 6 8' avros ev rep
^lo(f)Lcrrfj Kal ev rep Oai8pa> < avrov p.ep,vr\rai> Kal
'EAeart/coy II aAa/x 77877V avrov KaAel. cfyqol 8'
1 'ApiorroreArjs evperrjv avrov yeveodai OLaAeKriKrjs,
ujorrep 'E/x^eSoKAe'a p-qropiKrjS.

26 Teyove he dvrjp yevvaioraros Kal ev (f)iAocro(f>ia
Kal ev TToAirela' <f>eperaL yovv avrov /?i/3Aia noAArjs
ovveoeats yepiovra. KaOeAelv Se deArjoas Xe'ap^ov
rov rvpavvov — ol 8e fS.iop,eoovra — ovveArj^drj, Kadd
<f)T)o-Lv 'Hpa/cAetS^s' ev rfj Yarvpov eTnropLrj. ore
Kal e£era£,6p.€vos rovs avveiooras Kal Trepl rcov

1 rov U . . . TivpTjTos transposed by Karsten.

i:; I

IX. 24-20. MELISSUS— ZENO OF ELKA

and full of matter. There was no real, but only
apparent, motion. Moreover lie said that we ought
not to make any statements about the gods, for it
was impossible to have knowledge of them.

According to Apollodorus, he flourished in the
84th Olympiad."

Chapter 5. ZENO OF ELEA

Zeno was a citizen of Elea. Apollodorus in his
Chronology says that he was the son of Teleutagoras
by birth, but of Parmenides by adoption, while
Parmenides was the son of Pyres. Of Zeno and
Melissus Timon b speaks thus c :

Great Zeno's strength which, never known to fail,
On each side urged, on each side could prevail.
In marshalling arguments Melissus too,
More skilled than many a one, and matched by few.

Zeno, then, was all through a pupil of Parmenides
and his bosom friend. He was tall in stature, as
Plato says in his Parmenides. d The same philosopher
<mentions him> in his Sophist, 9 <and Phaedrus/>
and calls him the Eleatic Palamedes. Aristotle says
that Zeno was the inventor of dialectic, as Empedocles
was of rhetoric.

He was a truly noble character both as philosopher
and as politician ; at all events, his extant books
are brimful of intellect. Again, he plotted to over-
throw Nearchus the tyrant (or, according to others,
Diomedon) but was arrested : so Heraclides in his
epitome of Satyrus. On that occasion he was cross-
examined as to his accomplices and about the arms

a 444-440 b.c. 6 Fr. 45 D.

c Cf. II. xxiii. 827 ; v. 783.

d 127 b. e p. 216 a. ' 261 d.

435

DIOGENES LAERTIUS

ottXojv ojv Tjyev els Amdpav, ndvras epL-rjvvcrev av-
rov rovs (f>lAovs, ftovXo/juevos avrov eprjjjiov koltol-
GTTJvai' elra 7Tt.pL tlvojv elnelv e'x eu/ riva <e(f)Tj>

aVTO) TTpOS TO OVS KCU SoLKOJV Ol)K dvfJKeV eOJS

aTTeKevTTjBr], r avrov ' ' ApLGroyeirovi rw rvpavvo-

KTOVCQ TTdOtOV.

27 ArjfjLrjTpLos he <f>iqoiv ev rots 'O/xetW/xois 1 rov
fxvKrrjpa avrov airorpayelv. J ' Avncrdevrjs he iv
rats Acaoo)(aZs (fyrjat pberd ro pLrjvvcrai rovs (f)lXovs
ipojT-qSrjvaL irpos rov rvpdvvov el ns aAAo? e'trj-
rov he elirelv, gv 6 rrjs TToXecos dXirrjpLos."
rrpos re rov? rrapearcoras <f>dvar " davpid^w
vfjiojv rrjv heiXiav, el rovrajv eveKev a>v vvv eyd>
vrropLevaj, hovXevere ra> rvpavvcp'" /cat reXos arro-
rpayovra rrjv yXojrrav Trpooirrvaai avrcp' rovs he
TToXiras napopfXYjOevras avr'iKa rov rvpavvov Kara-
Xevcrai. ravrd he o^ehov ol rrXelovs XaXovaiv.
"EipiJU7nTos he <j>r)aiv els oXjjlov avrov fiXrjdrjvai, Kal
KaraK07TrjvaL .

28 Kat els avrov rjfJLels elixo\xev ovra>s'

rjdeXes, to TjTjvojv, KaXov rjdeXes dvhpa rvpawov

Kreivas eKXvoai oovXoavvqs 'EAe'av.
dXX eodfjirjs' hr) yap ae Xaficbv 6 rvpavvos ev

6'A/XOJ

Koipe. rl rovro Xeyaj; crd>/xa yap, ov)(l he ere.

Teyove he rd re aAAa ayaBos 6 7jr]vci)v, dXXd Kal
VTrepouriKos rcov /Jbet^ovwv Kar 'lgov 'Hpa/cAetroj*

a The heroic death of Zeno and his defiance of the tyrant
furnished a theme for various writers ; cf. Plutarch, Adv.
Col. p. 1126 d: I)e garrulitate, p. 505 d; De Stoicorum
436

IX. 26-28. ZKXO OF ELEA

which he was conveying to Lipara ; he denounced
all the tyrant's own friends, wishing to make him
destitute of supporters. Then, saying that he had
something to tell him about certain people in his
private ear, he laid hold of it with his teeth and did
not let go until stabbed to death, meeting the same
fate as Aristogiton the tyrannicide.

Demetrius in his work on Men of the Same Xame
says that he bit off, not the ear, but the nose.
According to Antisthenes in his Siiccessio?is of
Philosophers, after informing against the tyrant's
friends, he was asked by the tyrant whether there
was anyone else in the plot ; whereupon he replied,
" Yes, you, the curse of the city ! " ; and to the
bystanders he said, " I marvel at your cowardice,
that, for fear of any of those things which I am
now enduring, you should be the tyrant's slaves."
And at last he bit off his tongue and spat it at him ;
and his fellow-citizens were so worked upon that
they forthwith stoned the tyrant to death." In this
version of the story most authors nearly agree, but
Hermippus says he was cast into a mortar and beaten
to death.

Of him also I have written as follows b :

You wished, Zeno, and noble was your wish, to slay the
tyrant and set Elea free from bondage. But you were
crushed ; for, as all know, the tyrant caught you and beat
you in a mortar. But what is this that I say ? It was your
body that he beat, and not you.

In all other respects Zeno was a gallant man ; and
in particular he despised the great no less than

repugn, p. 1051 c, where he is ranked with Socrates, Pyth-
agoras and Antiphon. Cf. also Clem. Alex. Strom, iv. 57,
citing Eratosthenes.
6 Anth. Pal. vii. 129.

437

DIOGENES LAERTIUS

Kal yap ovtos tt]p rtporepov pbkv 'YeXrjv, vorepov
8' 'EAeai'j Oaj/caecov ovcrav arroiKiav, avrov ok
Trarpioa, ttoXlv evreXi] Kal jjlovov dvSpas dyadovs
rpe(f)€LV imGrafievrjv -qyaTTTjcre fiaXXov rfjs 'Adrj-
vaiojv fieyaXavxias , ovk emS^/x^cra? TTOjpiaXa Trpos
avrovs, aAA' avrodi Karafiiovs .

29 Ovtos Kal rov 'A^tAAea 7Tpa>ros Xoyov rjpujTrjcre
[Qafiojplvos &€ (f)7]<jL Hap/JievLSrjv] Kal aAAou?
avxvovs. apeoKet 8' avra) raSe* Koufiovs elvai
Kevov re pur] elvai- yeyevrjodat Se ttjv rcov irdvrojv
(j)VGiv €K deppiov Kal ijjvxpov Kal £r)pov Kal vypov,
AapifiavovTwv avrwv els dXXrjXa ttjv pLera^oXrjv
yeveoiv re dvdpojTTOJV Ik yrjs eivai Kal ijjv)(7]v

Kpdpba V7T0LpX€LV €K TO)V 7TpO€LpT]fJL€VOJV KaTOL

(jurjoevos tovtojv €7TLKpdrrjuiv.

Tovrov (f)am Xoioopovfievov dyavaKrrjaaL- alria-
oap,evov Se tlvos, </>avat " idv pLTj XoiSopovpievos
7TpoG7TOLajf.LaL, ouS' iiratvovpLevos alaO iqa o piai ."

"On Se yeyovaui r L r qvajves 6kt(1> eV ra> Ktrtet
dieiXeypieOa. 7]Kp,a^€ S' ovtos Kara rrjv ivdrrjv

<Kal i^OOpLTjKOGTTjV > 'OXvpLTTldoa.

Ke<£. <?'. AEYKinnos

30 A 6 UK L7T7TOS 'EAcOLTT)?, OJS 0€ TLV6S, ' Afi&rjplTrjS,

Kar ivlovs Se MiArJcrios'. 1 ovtos 7]Kova€ TjTjvojvos.
rjpecTKe 8' avra) direipa elvai ra iravra Kal els

1 M^Xtoj codd.

a A similar answer is ascribed to Kmpedocles in Gnomo-
loffion Parisinum, n. 153.
' 6 vii. 35. c 164-460 u.c.

IX. 28-30. ZENO OF ELEA— LEUCIPPUS

Heraclituv For example, his native place, the
Phocaean colony, once known as Hyele and after-
wards as Elea, a city of moderate size, skilled in
nothing but to rear brave men, he preferred before
all the splendour of Athens, hardly paying the
Athenians a visit, but living all his life at home.

He was the first to propound the argument of the
Achilles. ' ' which Fa vorinus attributes to Parmenides,
and many other arguments. His views are as follows.
There are worlds, but there is no empty space. The
substance of all things came from hot and cold, and
dry and moist, which change into one another. The
generation of man proceeds from earth, and the soul
is formed by a union of all the foregoing, so blended
that no one element predominates.

We are told that once when he was reviled he lost
his temper, and, in reply to some one who blamed
him for this, he said, " If when I am abused I pretend
that I am not, then neither shall I be aware of it
if I am praised." a

The fact that there were eight men of the name
of Zeno we have already mentioned under Zeno of
Citium. b Our philosopher flourished in the 79th
Olympiad.

Chapter 6. LEUCIPPUS *

Leucippus was born at Elea, but some say at
Abdera and others at Miletus. He was a pupil of
Zeno. His views were these. The sum of things

d With the account of Leucippus and Democritus Diels
(op. cit. p. 142) compares Hippolytus, Ref. Hut res. i. 12.
l-> and i. 13. 1 : Aetius i. 3. 15, *i. 18. 3,* ii. 1. 1, ii. 3. %
ii. 7. 2, i. 3. 16; ultimately from Theophrastus, Phys. Opin.
Fr. 8. •

489

DIOGENES LAERTIUS

aAA^Aa pLerafiaXXecv, rd re tt&v etvac Kevov /cat
7rXrjpes [aajpidrajv]. rovs re Koopovs ylveodai
crtofxaTcov els rd Kevov epLTmrrovrajv /cat aAA^Aots 1

7r€pLTrX€KOfJL€Va>V' €K T€ TTJS KlVTjOeOJS Kara T7]V

av^-qviv avra>v ylveadai rrjv rcov dorepojv (f>VGiv.
cfrepeuQai oe. rov rjXiov ev \xeit,ovi kvkXoj rrepl rrjv
oeX-qvqv rrjv yijv o^€tcr#at 7repl rd p*euov hivovpe-
V7)v oyi)p,a r avrrjs rvpL7rava>Ses elvau. irpwrds re
drdfiovs dpxds VTrear-qaaro . <koll> KecfraXaLOJOtos
fjiev ravra' enl pcepovs §' d>Se ^X €L -

31 To fJb€V 7TO.V CL7T€Lp6v (frrjCTLV, LL>S TT poe'lpJ)T ar TOVTOV

Se to puev 7rXrjp€s etvat, rd he Kevov, <a> /cat arot^eta
<f)T)OL. KOGfiovs re €K rovrcov direipovs elvac /cat
otaAueoflat els ravra. yiveoOat oe rovs /cooyxous"
ovtoj' (frepeodai Kar d\iroTopjr\v e/c r^s" aireipov
iroXXd crcjofjLara navrola rot? a^/xaaty els /xeya
/cevoV, aVep ddpoioOevra hiviqv aTrepyd^eod at p,lav,
/ca#' tjv rrpooKpovovra <dXXrjXoLS > /cat TTavrodarrcbs
KVKXovfxeva hiaKpivecrBai xojpt? T ° L o/xota 77-009
rd opioid, loopporrojv he did to 7rXrjdos /x^/cert
dvvapevajv rtepi^epeoQai, rd fiev Xenrd xoupelv els
to e£a> Kevov, courrep Starroj/xeva* rd he Xoard
GvpLjJieveLV /cat irepi-rrXeKopeva ovyKararpeyeiv dXXrj-
Xois /cat TTOielv rrpCardv ri avcrrrjpua a<f>atpoeides.

32 rovro S' otov vpeva d(f)lcrraad at, irepieyovr ev
eavrcp Travrola ocop,ara' a>v Kara rrjv rov fieoov
dvrepeLcnv rreptdLvovpievojv Xerrrdv yeveoOai tov
rrepi£ v\xeva, avppedvrcuv del rwv avvex&v /car'
eTTLipavcrtv rrjs olvtjs. /cat ovra> yeveoQai rrjv yrjv,
410

IX. 30-32. LEUCIPPUS

is unlimited., and they all change into one another.
The All includes the empty as well as the full. The
worlds are formed when atoms fall into the void
and are entangled with one another ; and from their
motion as they increase in bulk arises the substance
of the stars. The sun revolves in a larger circle
round the moon. The earth rides steadily, being
whirled about the centre ; its shape is like that of
a drum. Leucippus was the first to set up atoms
as first principles. Such is a general summary of
his views ; on particular points they are as follow^.

He declares the All to be unlimited, as already
stated ; but of the All part is full and part empty . a
and these he calls elements. Out of them arise the
worlds unlimited in number and into them they are
dissolved. This is how the worlds are formed. In
a given section many atoms of all manner of shapes
are carried from the unlimited into the vast empty
space. These collect together and form a single
vortex, in which they jostle against each other and,
circling round in every possible way, separate off,
by like atoms joining like. And, the atoms being
so numerous that they can no longer revolve in
equilibrium, the light ones pass into the empty space
outside, as if they were being winnowed ; the re-
mainder keep together and, becoming entangled, go
on their circuit together, and form a primary spherical
system. This parts off like a shell, enclosing within it
atoms of all kinds ; and, as these are whirled round
by virtue of the resistance of the centre, the
enclosing shell becomes thinner, the adjacent atoms
continually combining when they touch the vortex.

a By the " full " is meant matter, atoms : by the " empty,"
space.

44-1

DIOGENES LAERTIUS

GVfjLfievovrcov tlov IveyQivTcov eVt to fieaov. avTov
re ttolAlv tov TTepUypvra olov vfieva av^eodai /caret
ttjv erreKKpioiv 1 tlov e£to9ev oco/jLaTcov htvr] re
(frepofjievov avrov tov dv inupavor), ravra liriKraoQai.

TOVTCOV 8e TLVa OVfJL7TA€KOfJL€Va 7TOL6LV GVO , T7]fJLa } TO

p,ev TTpayrov Kadvypov Kal 7Tr)Xto$€s, ^-qpavdivra Kal
7TepL(j)€p6jjieva avv rfj tov oXov Stvr], etr' eKirvpco-
QivTa ttjv tujv aaTepojv diroTeXeoai tf>voiv.

33 Etvat Se tov tov tjXlov kvkXov e^coTaTov, tov
Se ttjs creX-qvqs n po aye lot ar ov , tlov aXktov /Lterafu
tovtcov. Kal rrdvTa fxev ret aoTpa irvpovodai Stct
to ra^os" ttjs tf>opas, tov 8' rjXcov <Kal> vtto tlov
doTepcov eKTTvpovodai- TTjV he oeXrjvqv tov irvpos
dXlyov p,€TaXafjb^dv€Lv . e/cAet7retv 8' tJXlov Kal aeXrj-
vrjv <* * tt]v he X6£loo~lv tov ZeoSta/cou yeveo9at>
tco K€KXLodai ttjv yfjv irpos fiecrrjuftplav to. he
irpos dpKTco del re vlcj)€o9aL Kal KaTai/jvxpa elvai
Kal irrjyvvcrdai. Kal tov puev rjXiov eKXelrreiv oira-
vllos, tt]v he creXrjvrjv owe^es, hid to dvloovs elvai
tovs kvkXov? avTcZv. elvai re Locrrrep yeveoeis
KOGfiov, ovtlo Kal av^-qoeis Kal tfcdioeis Kal cpdopdg,
/arm rtva dvdyKrjv, tjv diroia IgtIv <ov> hiaoacpeZ.

Kef £•'; AHMOKPITOS

34 Arj/jLOKpiTOS 'HyrjOitTTpaTOVy ol he 'AOrjvoKpLTOV,
Tives Aa/xacrtTTTTOi; Afih-qpLT-qs rj, ojs - eVtot, MtArJatos'.
ovtos fidyojv tlvlov hu-qKovae Kal XaASatojv, tiepgov

1 For eirUpvaiv of eodd. Rohde conjectured iweicrpvcnp,
Heidel iireKKpiaiv.

a So Diets; but see T. L. Heath, Aristarchus p. 122, note
3, who prefers to supply " the obliquity of the circles of the
stars." Of. also Aet. iii. 12. 1-2 (Dox. Gr. p. 377).
442

IX. 32-34. LEUCIPPUS— DEMOCRITUS

In this way the earth is formed by portions brought
to the centre coalescing. And again, even the outer
shell grows larger by the influx of atoms from
outside, and, as it is carried round in the vortex,
adds to itself whatever atoms it touches. And of
these some portions are locked together and form
a mass, at first damp and miry, but, when they have
dried and revolve with the universal vortex, they
afterwards take tire and form the substance of the
stars.

The orbit of the sun is the outermost, that of the
moon nearest to the earth ; the orbits of the other
heavenly bodies lie between these two. All the
stars are set on fire by the speed of their motion ;
the burning of the sun is also helped by the stars ;
the moon is only slightly kindled. The sun and the
moon are eclipsed <when . . ., but the obliquity of
the zodiacal circle is due a > to the inclination of the
earth to the south ; the regions of the north are
always shrouded in mist, and are extremely cold
and frozen. Eclipses of the sun are rare ; eclipses
of the moon constantly occur, and this because their
orbits are unequal. As the world is born, so, too,
it grows, decays and perishes, in virtue of some
necessity, the nature of which he does <not> specify.

Chapter 7. DEMOCRITUS (? 460-357 b.c.)

Democritus was the son of Hegesistratus, though
some say of Athenocritus, and others again of
Damasippus. He was a native of Abdera or,
according to some, of Miletus. He was a pupil of
certain Magians and Chaldaeans. For when King

443

DIOGENES LAERTIUS

rov fiaoiXews rep rrarpl avrov emcrrdras /cara-
Xirrovros, r)i>iKa e^evicrdr) nap* avrw, Kadd <f)T](jL
/cat 'Hpoboros' Trap* cLv rd re rrepl deoXoyias /cat
darpoAoyLas epuadev en 7rats" ojv. vorepov Se
AevKiTnroj napeftaXe /cat Wva^ayopa, Kara nvas,
ereuiv d)v avrov veojrepos rerrapaKOvra. Qafiaipi-
vos he (j>7]oiv ev YlavrohaTrfj loropla Xeyeiv Arjp,o-
Kpirov rrepl 'Avatjayopov ojs ovk elrjcrav avrov at
oo^at at re rrepl r)Xiov /cat oeArjvqSy dXXa ap^atat,

35 rov S' ixfrrjprjodai. hiaovpeiv re avrov rd rrepl rrjs
OLaKoopufjoeajs /cat rod vov, exOpa)s e^ovra rrpos
avrov on hrj p,r) irpoo-qhcaro avrov. rrcos ovv Kara
rivas aKiJKoev avrov;

Or^at he ArjpirjrpLos ev 'OpLOJVVpLOLS /cat 'Avrt-
adevqs ev AtaSo^ats" drrohrjpLrjoaL avrov /cat et?
Alyvrrrov rrpos rovs lepeas yeojpierplav pLadrjoo-
fxevov /cat rrpos XaASatous* els rrjv Ilepcrtoa /cat etV
rrjv ^pvdpav OdXaooav yeveodai. rols re Tvpuvo-
oocfuo-rals </>aat rives cru/x/xt^at avrov ev 'IvSta
/cat els AWiorriav eXBelv. rpirov re ovra dheX<f)6v
veipLaodai rrjv ovoiav /cat ol pev rrXeiovs <j>aol rrjv
eXdrroj pioipav eXeuOai rrjv ev dpyvpitp, \peiav
eypvra <oid ro > an ohrj firjo at rovrov KaKetvwv

33 SoXIojs vrrorrrevodvrojv . 6 Se &rjp,rjrpios vrrep
eKardv rdXavrd cfrrjaiv eivai avrw ro p,epos, a rravra
KaravaXcoaai. Xeyei 8' on rooovrov r)v <f)iX6rrovos
toore rov rrepiKrjrrov hajpidnov n d-norep.6p.evos
KaraKXeiaros rjv /cat rrore rod rrarpos avrov rrpos
dvcrlav fiovv dyayovros /cat avrodu tt pocrhrjeravros »
lkuvov xpovov p,r) yvoovai, ea>s avrov eKelvos

a Dieis remarks thai this is a free interpretation of Hdt.
vii. 10!), viii. 1 20.
444

IX. 34-36. DEMOCRITUS

Xerxes was entertained by the father of Democritus
he left men in charge, as, in fact, is stated by
Herodotus a ; and from these men, while still a boy,
he learned theology and astronomy. Afterwards he
met Leucippus and, according to some, Anaxagoras,
being forty years younger than the latter. But
Favorinus in his Miscellarieous History tells us that
Democritus, speaking of Anaxagoras, declared that
his views on the sun and the moon were not original
but of great antiquity, and that he had simply stolen
them. Democritus also pulled to pieces the views
of Anaxagoras on cosmogony and on mind, having
a spite against him, because Anaxagoras did not
take to him. If this be so, how could he have been
his pupil, as some suggest ?

According to Demetrius in his book on Men of the
Same Name and Antisthenes in his Successions of
Philosophers, he travelled into Egypt to learn
geometry from the priests, and he also went into
Persia to visit the Chaldaeans as well as to the
Red Sea. Some say that he associated with the
Gymnosophists in India and went to Aethiopia.
Also that, being the third son, he divided the family
property. Most authorities will have it that he
chose the smaller portion, which was in money,
because he had need of this to pay the cost of travel ;
besides, his brothers were crafty enough to foresee
that this would be his choice. Demetrius estimates
his share at over 100 talents, the whole of which he
spent. His industry, says the same author, was so
great that he cut off a little room in the garden round
the house and shut himself up there. One day his
father brought an ox to sacrifice and tied it there,
and he was not aware of it for a considerable time,

445

DIOGENES LAERTIUS

hiavaoriqoas rrpo^doeL rrjs dvoias /cat ra Trepl rov
fiovv hnqy-qoaro. " So/cet Se',' (f>r)cri, " /cat 'Adrjva^e
eXdelv /cat fir) OTTOvhaaat yvajodrjvai, hotjrjs kcltcl-
c/)pova>v. /cat eloevai fiev HojKpdrrj, dyvoeladai Be
v-n avrov- * rjXdov yap,' (fyrjcrlv, * els 'AOiqvas /cat
ovris fit eyvojKev.'

37 " EtVep ol 'Avrepacrral HXdrcovos elcn," </>7]crt
QpauvXos, " ovros av etrj 6 rrapayevopevos dvoj-
vvfios, ra>v rrepl Olvoirih-qv /cat 'Ava^aydpav erepos,
ev rfj rrpos HajKpdrrjv oLuAta hiaXeydfievos Trepl
(f)iXocro(f)Las , <p, (f)rjcrLV } chs rrevrddXa) eoiKev 6 <j>iX6-
cro(f)0£. /cat r)v d>s dXrjddjs ev (jyiXoooc^La irevradXos'
ra yap </»ucjt/ca /cat rd rjdiKa <tj(jk7]to >, dXXd /cat
tol fiadrjfiariKa /cat rovs eyKVKXiovs Xoyovs /cat
rrepl reyy&v rracrav et^ev efirreipiav ." rovrov earl
/cat to " Xoyos epyov oKir]." Arifi-qrptos he 6
fyaXrjpevs ev rfj HojKpdrovs drroXoyia firjhe eXdelv
(f)rj(7iv avrov els 'Adrjvas. rovro Se /cat /zet£ov,
e'iye roaavrr]s noXeajs vrrepe^povqaev } ovk e/c rorrov
$6£av Xafielv ftovXdfievos , dXXa rorra) $6£av rrepidelvai
rrpoeXo/ievos .

38 AijXov be /cd/c rwv Gvyypafifidrojv olos rjv.
" So/cet he," (fr-qalv 6 paovXos , " £,r)Xa>rr)s yeyove-
vat rd)v TivdayopLKtuv dXXa /cat avrov Ylvdayopov
fiefivqrai, davfid^ajv avrov ev ra> Sfitovvfio) avy-
ypdfifiart. rrdvra oe So/cetv rrapa rovrov XafteZv
/cat avrov S' dv d/c^/coeVat, el fir) ra ra>v y^povojv
efidyero!' Trdvrojs fievrot rojv YlvdayopiKOJV rivos

Rivals, V32 a-c. b § 46.

446

IX. 36-38. DEMOCRITUS

until his father roused him to attend the sacrifice
and told him about the ox. Demetrius goes on :

It would seem that he also went to Athens and
was not anxious to be recognized, because he despised
fame, and that while he knew of Socrates, he was
not known to Socrates, his words being, ' I came to
Athens and no one knew me.'

If the Rivals be the work of Plato," says
Thrasylus, " Democritus will be the unnamed
character, different from Oenopides and Anaxagoras,
who makes his appearance when conversation is
going on with Socrates about philosophy, and to
whom Socrates says that the philosopher is like
the all-round athlete. a And truly Democritus was
versed in every department of philosophy, for he
had trained himself both in physics and in ethics,
nay more, in mathematics and the routine subjects
of education, and he was quite an expert in the
arts." From him we have the saying, " Speech is
the shadow of action." Demetrius of Phalerum in
his Defence of Socrates affirms that he did not even
visit Athens. This is to make the larger claim,
namely, that he thought that great city beneath his
notice, because he did not care to win fame from
a place, but preferred himself to make a place
famous.

His character can also be seen from his writings.
" He would seem," says Thrasylus, " to have been
an admirer of the Pythagoreans. Moreover, he
mentions Pythagoras himself, praising him in a
work of his own entitled Pythagoras* He seems to
have taken all his ideas from him and, if chronology
did not stand in the way, he might have been thought
his pupil." Glaucus of Rhegium certainly says that

447

DIOGENES LAERTIUS

GLKOVGCLL <f>7)CTLV OLVTOV TXaVKOS 6 'PrjyiVOS, Kara

tovs avrov? xP° voy S gwtgj yzyovcog. <j)r)<ji Se /cat
'A77-oAAoSa)pos* 6 Kv£lkt]v6s ®tAoAda> avrov avy-
yeyovivai.

"HcrKei Se, cf>r]crlv 6 'Avriodevrjs, /cat ttoikiXws
So/ct/zd£etv rag <f>avraalas, ip-qfid^ajv eVtore /cat

39 rot? rd(f>OLS evoiarplfioav. iXdovra or) <$>r\aiv avrov
e/c rfj? OLTroSrjfjLLag rarreivorara otdyeiv, are rraoav
rrjv ovaiav KaravaXojKora' rpefieadai re Sta rr)v
drropiav and rd$eX<f)ov Aa/xacrou. ojs" Se npoeLTrcov
riva rdv fieXXovrojv euSo/a/z^ae, Xolttov ivdeov
&6£r]s Trapd rots rrXeiarots r)^id>d-q. vo/jlov 8'
ovros rov dvaXwaavra rrjv 7rarpcpav ovaiav pur)
d£iova0ai racf>fjs iv rfj 7rarpioi, (jy-qalv 6 'Avrt-
odevqs avvevra, fir) vrrevBvvos yevr/deir) rrpos rivojv
(f)6ovovvra>v /cat avKocfravrovvrcov , dvayvdvai avrols
rov Me'yav Std/cocruov, os diravrajv avrov rwv
crvyypapLfJidrcov Trpoe^eL' /cat rrevraKocriois raXdvrois
Tt,jj,r)df}vai m /jltj pLovov Se', dAAd /cat ^aA/cat? et/cdav
/cat reXevrrjoavr avrov orjpLoaia racfrfjvai, ftioiaavra

40 virep rd €Karov err). 6 Se Ar)p,r)rpios rot's" crvy-
yeveas avrov $r\oiv dvayvajvai rov Me'yay 8td-
Koapov, ov fjuovov €Karov raXdvra>v rLpirjOrjvaL.
ravrd Se /cat 'Irnroftoros <$>r)oiv.

'Aptaro^evos' 8' iv rois 'Icrropt/cots- V7TO[xvr\\iaoi
(fy-qui IlXdr ojva deXrjaat cru/x^Ae'fat rd A^/xo/cptrou
avyypdpuxara, orroaa iSvvrjdrj crvvayayelv, 'A/zu/cAav

a ws Si TrpocnrJjv . . . ^nbd-q. This sentence in oratio
recta, interrupting the extract from Antisthenes, finds its
counterpart in the stories attributing to Democritus the
power of forecasting the weather or the seasons, on the

448

IX. .58 40. DEMOCRITUS

he was taught by one of the Pythagoreans, and
Glaucus was his contemporary. Apollodorus of

Cyzicus, again, will have it that he lived with
Philolaus.

He would train himself, says Antisthenes, by a
variety of means to test his sense-impressions by
going at times into solitude and frequenting tombs.
The same authority states that, when he returned
from his travels, he was reduced to a humble mode
of life because he had exhausted his means ; and,
because of his poverty, he was supported by his
brother Damasus. But his reputation rose owing to
his having foretold certain future events ; and after
that the public deemed him worthy of the honour
paid to a god. a There was a law, says Antisthenes,
that no one who had squandered his patrimony
should be buried in his native city. Democritus,
understanding this, and fearing lest he should be at
the mercy of any envious or unscrupulous prosecutors,
read aloud to the people his treatise, the Great
Diacosmos, the best of all his works ; and then he was
rewarded with 500 talents ; and, more than that,
with bronze statues as well ; and when he died,
he received a public funeral after a lifetime of
more than a century. Demetrius, however, says that
it was not Democritus himself but his relatives who
read the Great Diacosmos, and that the sum awarded
was 100 talents only ; with this account Hippobotus
agrees.

Aristoxenus in his Historical Xotes affirms that
Plato wished to burn all the writings of Democritus
that he could collect, but that Amyclas and Clinias

strength of his scientific attainments. Cf. Pliny, X.If. xviii.
273, 341, and Clem. Alex. Strom, vii. 32.

VOL. II 2 G 44p

DIOGENES LAERTIUS

8e koli KXetviav tov? HvdayopiKovs KCoXvaai
clvtov, (hs ovhiv o^eAos" irapa rroXkols ydp elvai
rjSr) to. /3i/3Aia. koli SrjXov 84' ttovtoov yap ofteoov
rtov dpxoiLOJV fj,ep,vr)[jL€vos 6 TLAaTtuv ov$ap,ov
Arj/JLOKptTov hiapLviqpLOV€V€i , aXX ouS' evd* avTenrelv
tl avTto Seoi, SrjXov <otl> eloajs d>s Trpos tov
apiOTOv avra) tojv (J)lXog6(J)ojv <6 ayd>v > eaotTo-
ov ye Kal Ti/xcuv tovtov eTraiveuas tov rpoirov
e'xer

olov \-qixoKpir6v re irepicfipova, rroi/zeVa (jlvOcov,
dfJL(f)LVOov Aecr^va fierd rrpojTOLcriv aveyvwv.

41 Tiyove 8e rols xP^ VOL ^y ®S avros <\>r\aiv iv rep
Mi/cpa) SiaKOcrpLtp, vios Kara. TrpecrftvTrjv 'Avaf-
ayopav, ereatv avTov veajTepos rerrapaKovra. ovv-
rera^^at he (frrjert tov Mi/cpov oiaKoap,ov ereoiv
vorepov rrjs 'IAiou aXajoeojs rpiaKOvra Kal irrra-
KOGiois. yeyovoi 8' av, ujs /jl€v i A7ToXX6Sa>po?
iv Y^poviKols, Kara ttjv oySorjKoarrjv 'OAu^iTnaSa/
cos" oe QpacrvXos iv rw eViypa^o/xeVto Ta rrpo rrj?
avayvojaeojs tojv ArjfxoKpLTov fiifiXLOJV, Kara, to
rpirov eros rrjg ifihopnqs Kal i^Sop,r]KoaTrjs 'OAu/x-
7ndoos, iviavro), (fr-qoi, TrpeafivTepos tov HojKpaTovg.
€ltj av ovv Kar 'Ap^eAaov rov 'Ava£ayopov
p,adrjTT}V Kal rovs ire pi 0lvo7tlSt]v Kal ydp tovtov

42 /xe/xi^rcu. fJLejjbvrjTaL 8e /cat ttjs nepl tov ivos
So^? tojv TTepl Xlapjjbeviorjv Kal Zjtjvojva, ojg KaT*
avTov uaAicrra 8 ta/Se fior) fievajv , Kal YlpojTayopov
tov 'Afi&rjpLTOV, o? opLoXoyetTai KaTa. TiOJKpaT-qv
yeyovevai .

O770T 8' ' AdrjvoSajpos iv 6y86r) UepLTraTOJV, iX-

OoVTOS 'iTTTTOKpaTOVS TTpOS ai)TOV , KeXtVOai KOfJLl-

450

IX. 40-42. DKMOt'KITUS

the Pythagoreans prevented him, saying that there
was no advantage in doing so, for already the books
were widely circulated. And there is clear evidence
for this in the fact that Plato, who mentions almost
all the early philosophers, never once alludes to
Democritus, not even where it would be necessary
to controvert him, obviously because he knew that
he would have to match himself against the prince
of philosophers, for whom, to be sure, Timon ° has
this meed of praise b :

Such is the wise Democritus, the guardian of discourse,
keen-witted disputant, among the best I ever read.

As regards chronology, he was, as he says himself
in the Lesser Diacosmos, a young man when
Anaxagoras was old, being forty years his junior.
He says that the Lesser Diacosmos was compiled
730 years after the capture of Troy. According to
Apollodorus in his Chronology he would thus have
been born in the 80th Olympiad, but according to
Thrasylus in his pamphlet entitled Prolegomena to
the Reading of the Works of Democritus, in the third
year of the 77th Olympiad,** which makes him, adds
Thrasylus, one year older than Socrates. He would
then be a contemporary of Archelaus, the pupil of
Anaxagoras, and of the school of Oenopides ; indeed
he mentions Oenopides. Again, he alludes to the
doctrine of the One held by Parmenides and Zeno,
they being evidently the persons most talked about
in his day ; he also mentions Protagoras of Abdera,
who, it is admitted, was a contemporary of Socrates.

Athenodorus in the eighth book of his Walks relates
that, when Hippocrates came to see him, he ordered

a Fr. 46 D. 6 Of. II. i. 263, iv. 341.

c 460-457 b.c. d 470-469 b.c.

45

DIOGENES LAERTIUS

crdrjvai, ydXa' /cat OeaadpLevov to ydXa elrrelv elvai
alyos rrpcuTOTOKOv /cat fj,eXaivqs' oOev r-qv aKpifieiav
avrov Oavpidoai rov 'iTTTroKpdrrjv. dXXd /cat Kop-qs

aKoXovdoVGTjS TO) 'YtTTTO KpdT€L, TTJ fJL€V Trptorr)

r)fjL€pa doTrdoaodai ovra> " X a ^P 6 K ^p'q," T fl ^'
ixofievr] " x a ?P € yvvai "• /cat rjv rj Koprj rrjs
vvktos Siecbdappievq.

43 TeXevrrjoai Be rov ArjfjiOKpirov </>r)ow "Ep/xt7T7ros"
rovrov rov rporrov. rjS-q vrrepy-qpajv ovra rrpos 1
to) Karaorpe<\>eiv elvai. r-qv ovv aheXcfr-qv 1 XvTretodai
on ev rfj rwv deojxo(j)6pojv ioprfj fxeXXoi redvq-
^eodai /cat rfj dew ro KadrJKOv avrrj ov rroi-qoeiv
rov he Sappelv elirelv /cat KeXevoai avrw rrpoufyepeiv
dprovs deploys ocqfiepai. rovrov? 8rj rals pearl
7rpoo(f)epojv hieKpdnqaev avrov r-qv eopr-qv erreih-q
Se rraprjXdov at -qpiepai, rpels §' rjoav, aXvTTorara
rov filov 7rpo-qKa.ro, ws (f>rjoiv 6 "iTnrapxos, evvea
7Tpos rots* eKarov er-q fiiovg.

'H/xets" T etV avrov ev rfj Yiapi/jLerpw rovrov
eTTOLrjoafxev rov rporrov

/cat Tt? ecf)v o~o<f)6s djoe, ris epyov epe^e rooovrov
oooov 6 iravroharjs rjvvoe A-qpLOKpiros ;

o? (ddvarov rrapeovra rp'C rjfxara hwp,aoiv eox €V
/cat deppiols dprcov dodfjiaoiv etjevioev .

roiovros p>ev 6 fiios rdvSpog.

44 Ao/C€t 8' avrw rd8e~ dpxas elvai rwv oXwv
drofjiovs /cat Kevov, rd 8' aAAa rravra vevopiiodai'
direipovs re elvai Kocrpiovs /cat yevqrovs /cat (f>dap-
rovs. [irjoev re e/c rod p,-q ovros yiveoOai pu-qhe

1 dS€\<pt8r]v coni. Reiske.
452

IX. 42-44. DlvMOC'RITUS

milk to be brought, and, having inspected it, pro-
nounced it to be the milk of a black she-goat which
had produced her first kid ; which made Hippocrates
marvel at the accuracy of his observation. Moreover,
Hippocrates being accompanied by a maidservant,
on the first day Democritus greeted her with " Good
morning, maiden," but the next day with " Good
morning, woman." As a matter of fact the girl had
been seduced in the night.

Of the death of Democritus the account given
by Hermippus is as follows. When he was now very
old and near his end, his sister was vexed that he
seemed likely to die during the festival of Thesmo-
phoria and she would be prevented from paying
the fitting worship to the goddess. He bade her be
of good cheer and ordered hot loaves to be brought
to him every day. By applying these to his nostrils
he contrived to outlive the festival ; and as soon as
the three festival days were passed he let his life go
from him without pain, having then, according to
Hipparchus, attained his one hundred and ninth year.

In my Pammetros I have a piece on him as follows a :

Pray who was so wise, who wrought so vast a work as
the omniscient Democritus achieved ? When Death was
near, for three days he kept him in his house and regaled
him with the steam of hot loaves.

Such was the life of our philosopher.

His opinions are these. The first principles of
the universe are atoms and empty space ; every-
thing else is merely thought to exist. The worlds
are unlimited ; they come into being and perish.
Nothing can come into being from that which is not

a Ant/i. Pal. vii. 57.

453

DIOGENES LAERTIUS

ets" to purj ov (f)9eipeodai. Kal rds dropuovs Se
aireipovs elvai Kara fxeyedos Kal ttXtjOos, (j>epecr6 at
o ev rep oXco hivovpiivas, Kal ovrw ndvra ra
avyKpifjuara yevvav, 7rvp, voa>p, depa, yrjv etVat
yap Kal ravra e'f dropuajv nvcov crvorr\p.ara'
arrep etvat a7radrj Kal dvaXXotwra Sta rrjv crrep-
porrjra. rov re tjXlov Kal rr)v aeXijvrjv Ik roiovrojv
Xe'icov Kal nepifyepojv oyKwv ovyKeKpioBai, Kal
rr)v ifjvx^jv ofiolajs' r)v Kal vovv ravrov elvai. opav
8' -qpids Kar el8a)Xojv ep^irr ojoeis .

45 Hdvra re /car' dvdyKiqv yiveoQ ai> rr)s hiviqs
alrias ovoiqs rrjs yeveaeojs 7rdvrojv, rjv dvdyKiqv
Xeyei. reXos 8' etvat rrjv evdvpuiav, ov ttjv avrrjv
ovoav rfj rjoovfj, oj? eVtot irapaKovoavres e£e$e£avro,
dAAa Ka6* r)v yaXrjvcog Kal evoraBcos r) faxr) Stayet,
V7TO p,rj$€v6s raparrofjLevr] (f>6j3ov rj Setc/iSai/i-ovta?
r) aXXov tivos TrdOovs. /caAet 8' avrrjv Kal evecrrco
Kal ttoXXols dXXois ovopuaai. Troionqra? Se vopuo
etvai, <j>voei 8' aro/xa /cat kcvov. Kal ravra [lev
avrw e'So/cet.

Ta Se /3t/3Aia avrov Kal QpacrvXo? dvayeypaj>e
Kara rd^iv ovra>? dtairepel Kal ra YiXdrojvos Kara
rerpaXoylav.

46 "Ecrrt Se rjdiKa p,ev raSe*

TLvOayoprjs.

Ylepl T/}? tov o~o(f)ov Sia^ecrew?.
lie pi tQv ev "AlSov.

Tpiroyeveta (rovro 8e ecrriv, on rpia yiverai e£ avTrjs, a
7ravra avQpioiriva (rvve\ei).

Tlepl av&payaOuis rj irepl dperrjs.
\\po.\6eu]>i K€pas.
1,5 \

IX. 44-46. DEMOCRITUS

nor pass away into that which is not. Further, the
atoms are unlimited in size and number, and they
are borne along in the whole universe in a vortex,
and thereby generate all composite things — fire,
water, air, earth ; for even these are conglomerations
of given atoms. And it is because of their solidity
that these atoms are impassive and unalterable.
The sun and the moon have been composed of such
smooth and spherical masses [i.e. atoms], and so also
the soul, which is identical with reason. We see by
virtue of the impact of images upon our eyes.

All things happen by virtue of necessity, the vortex
being the cause of the creation of all things, and this
he calls necessity. The end of action is tranquillity,
which is not identical with pleasure, as some by a
false interpretation have understood, but a state in
which the soul continues calm and strong, un-
disturbed by any fear or superstition or any other
emotion. This he calls well-being and many other
names. The qualities of things exist merely by
convention ; in nature there is nothing but atoms
and void space. These, then, are his opinions.

Of his works Thrasylus has made an ordered
catalogue, arranging them in fours, as he also
arranged Plato's works.

The ethical works are the following :

I. Pythagoras.

Of the Disposition of the Wise Man.
Of those in Hades.

Tritogeneia (so called because three things,
on which all mortal life depends, come
from her).
II. Of Manly Excellence, or Of Virtue.
Amalthea's Horn (the Horn of Plenty).

455

DIOGENES LAERTIUS

TLepl ev&vfurjs.

l Y—ojxvi-jfxaTwv rjdiKtav t) yap Kveard) ov\ tvpkrKerdu

koll ravra fj,ev ra tjOlkol.

Qvglkol Se raSe*

Meyas StaKOcrfxos (ov ol irepl QeocppacrTov Acv/aV ~ov
<f>a.(riv et'rai).

MlK/X»S SuiKOO-jJiOS.

YLocr J wy pafyiq.
Tiepl twv irAav^T(0K

Ilept </>vcreojs irpunov.

Yiepl avdpwrov (pvcrcos (?) Ile/K crap/cos), Sevrepov.
He pi vov.

TLepl al<rd-t](Tio)v (ravrd rives ojwv ypd.cpovre<? TLepl xlr\^
eiriypaxfMwri).

Tie. pi \vp.tov.
TLepl y^poojv.
47 ILepl rdv Siacjjepovroiv pvarfuov.
Ile^l dfxeiif ipvrr jxion'.

Kp().7rvTi'if)t<i. (oirep ecrrlv £-iKpi~iK(i. T(OV -poeipiipevwi').
TLepl eldioXiov // rrep't vpoyotas. 1
He pi XoyiKojv // Ko.i'iov a' fi' y .

Airop7]fJULT(l)V.

TCLVTCL KCLL 7T€pl (f>VG6CO£.

Ta Se dawra/cra ian rdoe •

Airiai ovpaviai.

Atrial deproi.

Aitui.i e~i~e^oi.

Atrial irepi irvpbs koi rtav kv jcvpl.

1 wpouoias] Avoppotifs cotiL Krische.

IX. 46-47. DEMOCRITUS

Of Tranquillity.

Ethical Commentaries: the work on Well-
being is not to be found.

So much for the ethical works.
The physical works are these :

III. The Great Diacosmos (which the school of

Theophrastus attribute to Leucippus).
The Lesser Diacosmos.
Description of the World.
On the Planets.

IV. Of Nature, one book.

Of the Nature of Man, or Of Flesh, a second

book on Nature.
Of Reason.
Of the Senses (some editors combine these

two under the title Of the Soul).
V. Of Flavours.
Of Colours.

Of the Different Shapes (of Atoms).
Of Changes of Shape.
VI. Confirmations (summaries of the aforesaid

works).
On Images, or On Foreknowledge of the

Future.
On Logic, or Criterion of Thought, three books.
Problems.

So much for the physical works.
The following fall under no head :

Causes of Celestial Phenomena.
Causes of Phenomena in the Air.
Causes on the Earth's Surface.
Causes concerned with Fire and Things in Fire.

457

DIOGENES LAERTIUS

Atrial irepl cf>wi'0)v.

Ai'riai irepl crireppaTOiv Kal <f>vTOJV ko.1 Kapiriov.

AiTiai irepl (wwi' a ft' y .

Airiai ctv/x/xiktol.

Uepl rrji \i6ov.

ravra /cat ra acrvvraKra.

Madr]fjLaTLKa 8e raSc

Uepl Siaifroprjs ycovirjs 1 '»'} ITe/^l \{/av<rios ktjkAoi' fcai
cr<f*aifnfs.

Uepl yeo}fxeTpLr]<s.
TeoipeTpiKioi'.

'ApidfWL.

Uepl dAoywv ypafxpon' ko.1 vacrriov a f3'.
'KKTrerdcrpaTa.
48 Meyas enavro? ?'} 'Acrrpoyo/Ai?!, Trap6.7rqyp.a.
"A/xiAAa K\e\pv8pas <Kai ov/>ai/o{i>. 2

Ovpavoypa(f>trj.

Teu)ypa<f>i7].

Hokoypacfiii}.

AKTivoypa<f>uff.

Tooavra koX ra /xa^/xaTt/ca.
Moudt/ca Se raSe*

E[cpl pvdflMV KO.1 ap/lOl'Li/S.

llepl 7roi7yrrios.

TTe^»i KaAAoo-iV/is evrewv.

Jle/ii evcfian'Oiv ko.1 8vcr(f)U)i>(ov ypapp-droiv.

1 70^1775] yvufx-qs vulg.

2 d/xtXXa K\e\J/i<dr>ai codd., coll. Art. Eudoxi 14. 13 (p. 21
Blass): corr. Diels.

458

IX. 47-48. DEMOCRITUS

Causes concerned with Sounds.

Causes concerned with Seeds, Plants and

Fruits.
Causes concerned with Animals, three books.
Miscellaneous Causes.
Concerning the Magnet.

These works have not been arranged.
The mathematical works are these :

VII. On a Difference in an Angle, or On Contact
with the Circle or the Sphere.
On Geometry.
Geometrica.
Numbers.
VIII. On Irrational Lines and Solids, two books.
Extensions (Projections).
The Great Year, or Astronomy, Calendar.
Contention of the Water-clock <and the
Heaven>.
IX. Description of the Heaven.
Geography.

Description of the Pole.
Description of Rays of Light.
These are the mathematical works.

The literary and musical works are these :
X. On Rhythms and Harmony.
On Poetry.
On Beauty of Verses.
On Euphonious and Cacophonous Letters.

a Diels compares Ptolemy, Geogr. vii. 7 v-n-oypa^ tov
£KTreTdcr/j.a.Tos. vTroypacpi} 5' £<rrcu /ecu rrjs Toiavrrjs eKweTacrews
apixb'govad re Kal Ke<pa\auu8r)s. 77 TOiavTt] rf/s Kpucbffijs a<paipas
£iwre8u Karaypacpr) kt\. The title 'EKireTda/uLara may there-
fore mean " Projection of an armillary sphere on a plane."

45Q

DIOGENES LAERTIUS

Utpl 'OfJLi'jpov /} 6p6oe~€U]s Ko.1 yAwcrcrewi'.

TLepl aoiSv/5.

He pi prjfJUXTOiV.

'OvopacrTiKwv.

rooavra /cat tol pLovaiKa.

Te^vt/ca Se raoe '
Hp6yvu)(Ti$.
Uepl SiaiV/ys V) 8iatr?/Tt/c6v.

[' H] 'hjTpLKQ yvo)/xi).

AlTAOU 7T€/3l (XKaipiOJV Kdl e7TLKaipi(l)l'.

Uepl yeojpynjs ?'} Ycio/ierpiKOv.
Hepl ^(oypa(pLi]<s.

TOLKTIKOV KO.L

c 07rAo/xa)(iKoi'.
Tocravra koll rdSe.

49 Tarroucrt Se Ttve? kot Ihiav €K ra>v 'YTTOfivq-
/jLarajv koli raura*

Hepl TOiv kv ~Baf3v\o)i>L leptov ypaLipdruiv.
Yltpl riov kv Mepdy.
'ilKeavov 7T€ptTr\ovs.
Utpl icrropiv/s.
XaAoaiKos Adyos.
4>pvyLO<s Adyos.

Tltpi 7TVp€TOV KC1.1 TMV U7TO }'6(TOV (3i)(TCt6vTU)V.

Noiuica 1 aiTia.

XeipoK/xi-jTa [/)] irpoftXi'ipaTa.

Ta 8' d'AAa ocra rive? avacfiepovoiv els avrov ra
1 Aot/it/ca coni. Reiske.

a xf'po^ 1 7 Ta is a correction of Salmasius based upon
Pliny, 2V.ff. xxiv. 160, and Vitruvius, ix. i. 14. The mss.
give either xtp VL P a -> " ringer-bowls," or x € P VLK °-i the sense of
which is not clear i they read /) before Trfjo(i\rj/j.aTa.

4()0

IX. 48 49|. DEMOCRITUS

XI. Concerning Homer, or On Correct Epic Diction,
and On Glosses.
Of Song.
On Words.
A Vocabulary.

So much for the works on literature and music.

The works on the arts are these :
XII. Prognostication.

Of Diet, or Diaetetics.
Medical Regimen.

Causes concerned with Things Seasonable and
Unseasonable.
XIII. Of Agriculture, or Concerning Land Measure-
ments.
Of Painting.
Treatise on Tactics, and
On Fighting in Armour.

So much for these works.

Some include as separate items in the list the
following works taken from his notes :

Of the Sacred Writings in Babylon.

Of those in Meroe.

A Voyage round the Ocean.

Of <the Right Use of> History.

A Chaldaean Treatise.

A Phrygian Treatise.

Concerning Fever and those whose Malady makes

them Cough.
Legal Causes and Effects.
Problems wrought by Hand. a

The other works which some attribute to Demo-

461

DIOGENES LAERTIUS

jxev €K row avrov oieaKevaarai, rd 8' SfjLoXoyov-
jjiivojs iarlv dXXorpia. ravra /cat rrepl rdv fiifiXlojv
avrov /cat rooavra.

Yeyovaai oe A^/zd/cptrot e£* npcuros avros ovros,
hevrepos Xto? {jlovglkos Kara, rov avrov xP ovov >
rpiros avopiavroTToios ov fjbefjLvrjrai Wvrlyovos,
rirapros rrepl rod lepov rod iv 'Ef da* yeypa<j)djs
/cat rrjs rroXeoJS HapioOpaK-qs, Tripurros TTOiiqrr^s
imypap.p.drojv aacfyrjs /cat avdr}pos y cktos Hepya-
pbrjvos oltto p-qropiKOiV Xoywv <€vSoKLfjLTjaas >.

Kef rj'. nPQTArOPAS

50 Upwrayopas ' Apripiojvos r), d>s . A7ToXX6$a)pos
/cat Aelvajv iv YlepcnKco e ' , Matavoptou 'AfihrjpLrrjs,
Ka6d (f)7]ULv 'Hpa/cAeto^s" d Hovtlkos iv rols Tlepl
vofjiojv, os /cat QovpLois vopcovs ypdipai (f>rjo-lv avrov '
ojs S' EuVoAts" iv KdAaftv, T^tos** f^at yap,

"EvSo#t /xeV cart npojTaydpa? d Titos'.

ovros >cat ripoSt/cos" d Keto? Xoyovs dvayivojorKovres
rjpavi^ovro' /cat IlXdrajv iv r<h Ylpwrayopa (frrjol
fiapv(f)a)Vov elvat, rov YipohiKOV. St^/couac S' d Upcor-
ayopas ArjfxoKpirov. e/caAetTo re Sofa, d)s (f>rjcn
Qafiojplvos iv YlavToSairfi loropia.

51 Kat TTpOJTOS €(f)7] SvO X6yOVS €LVaL 7T€pl TTaVTOS

Trpdyfiaros aVrt/cet/xeVous" dAATjAots" of? 1 /cat ovv-
rjpojra, irptbros rovro rrpd^as. dAAd /cat rjp^aro
ttov rovrov rov rporrov " Trdvrwv ■^prjp.drojv puerpov 2
dvOpojTTOSy row puev ovtojv ojs iariv, rdv hi ovk

1 ofr] fort, oh Richards.
2 fxirpov iarlv Diels ex Sext. Eni|>. ./<//-. math. vii. 60.

462

IX. 49-51. DEMOCRITUS— PROTAGORAS

critus are either compilations from his writings or
admittedly not genuine. So much for the books
that he wrote and their number.

The name of Democritus has been borne by six
persons : (1) our philosopher ; (2) a contemporary
of his. a musician of Chios ; (3) a sculptor, mentioned
by Antigonus ; (4) an author who wrote on the
temple at Ephesus and the state of Samothrace ;

(5) an epigrammatist whose style is lucid and ornate ;

(6) a native of Pergamum who made his mark by
rhetorical speeches.

Chapter 8. PROTAGORAS (481-411 b.c.)

Protagoras, son of Artemon or, according to
Apollodorus and Dinon in the fifth book of his
History of Persia, of Maeandrius, was born at Abdera
(so says Heraclides of Pontus in his treatise On Laws,
and also that he made laws for Thurii) or, according
to Eupolis in his Flatterers, at Teos ; for the latter
says :

Inside we've got Protagoras of Teos.

He and Prodicus of Ceos gave public readings for
which fees were charged, and Plato in the Protagoras a
calls Prodicus deep-voiced. Protagoras studied under
Democritus. The latter b was nicknamed " Wisdom,"
according to Favorinus in his Miscellaneous History.

Protagoras was the first to maintain that there
are two sides to every question, opposed to each
other, and he even argued in this fashion, being the
first to do so. Furthermore he began a work thus :

Man is the measure of all things, of things that are
that they are, and of things that are not that they

a 316 a.
6 Cf. Clem. Strom, vi. 32, and Suidas, s.v. Atj/^k/htos.

463

DIOGENES LAERT1US

ovtcov cos ovk €otli>." eXeye re pbr/hev elvai ifjvxr/v
Trapa rag alodrjueis, kclOcl koI YlXdrcov cbrjtrlv iv
QeaLTTJrcx), heal ndvT elvai aArjdrj . koll dAAa^ou Se

TOVTOV rjp£a.TO TOV TpOTTOV " 7T€pl jJL€V 0€COV OVK
6^CL> €LO€Vai OVU COS €LULV, OVU COS OVK 6LGLV' TToAAa

yap tol KcoXvovra eloivai, rj r dorjXoTrjs Kal fipaxvs

52 cov 6 filos rod dvOpcorrov." Std ravrr^v oe tyjv &PXW
rod avyypdpLfjLarog i^efiXijdr) rrpos * Adrjvaicov Kal
ra /?i/2Ai" avrov KareKavcrav iv rfj dyopa, vito KrjpVKL
dvaXe^dpbevoi Trap" Ikggtov tcov k€ktt\\x£vlov .

Ovtos TTpcoros puoOov elcrerrpd^aro puvas c/caroV*
Kal TTpcoros p^ipT] xpdvov oicopiGe Kal Katpov ovvapuv
i^eOero Kal Xoy cov ay cov as erroL-qaaro Kal uoc\>i<jp.ara
rots TrpaypLaroXoyovai Trpocnjyaye' Kal ttjv oidvoiav
dcpels Trpos rovvopca oceXexOr] Kal to vvv eTrmoXaiov
yivos rcov ipiariKcov eyevviqaev Iva Kal Tipucov
<f)T)ol irepl avrov,

Upcorayoprjs r irripLeiKTos ipi^epLevat ev elocos.

53 ovtos Kal to HcoKpaTLKOV elBos rcov Xoycov rrpcoros

€KIV7]0€. Kal TOV 'AvTLvOeVOVS X6yOV TOV 7T€LpCO-

pievov aTToheiKvveiv cos ovk zgtlv dvTiXdyetv, ovtos
TTpcoros OLeLXeKTai, Kadd cf>rjoi WXarcov iv Eu^uSt^/xoj.
Kal TTpcoros /careSetfe rds rrpos ras Oeaets cVt-

X€Lpr)LT€LS, COS (f>r)LTLV ' ApT€pLLOCOpOS 6 StaXeKTLKOS iv
TOJ YlpOS Y^pVCMTTTOV . KOL TTpOJTOS TTjV KaXoVpL€V7]V

tvXt]v, €</>' rjs Ta cfjopTia fiaoTa^ovaiv , evpev, cos

c\)f]Giv ' ApLOTOTeXrjs iv Tco Tlepl Tratoelas' tf>oppLo-

cj)6pos yap tjv, cos Kal 'EiTLKOvpos rcov c\>t\gi. Kal

1 odd' biroiol tlves idtav Diels ex Euseb. P.E. xiv. 3. 7.

a 152 a sq. » Fr. 47 D.

c Cf. 11. xv. 679. d 286 c.

464

IX. 51 53. PROTAGORAS

are oot." He used to say that soul was nothing

apart from the senses, as we learn from Plato in y
the Tkeaetetus, a and that everything is true. In t
another work he began thus : "As to the gods,
I have no means of knowing either that they exist
or that they do not exist. For many are the
obstacles that impede knowledge, both the obscurity
of the question and the shortness of human life."
For this introduction to his book the Athenians
expelled him ; and they burnt his works in the
market-place, after sending round a herald to collect
them from all who had copies in their possession.

He was the first to exact a fee of a hundred minae
and the first to distinguish the tenses of verbs,
to emphasize the importance of seizing the right
moment, to institute contests in debating, and to
teach rival pleaders the tricks of their trade. Further-
more, in his dialectic he neglected the meaning in
favour of verbal quibbling, and he was the father of
the whole tribe of eristical disputants now so much in
evidence; insomuch that Timon 6 too speaks of him as c

Protagoras, all mankind's epitome,
Cunning, I trow, to war with words.

He too first introduced the method of discussion
which is called Socratic. Again, as we learn from
Plato in the Euthydemus, d he was the first to use
in discussion the argument of Antisthenes which
strives to prove that contradiction is impossible, and
the first to point out how to attack and refute any
proposition laid down : so Artemidorus the dialectician
in his treatise In Reply to ( 'hrysippus. He too invented
the shoulder-pad on which porters carry their
burdens, so we are told by Aristotle in his treatise
On Education ; for he himself had been a porter,
vol. ii c 2 h 465

DIOGENES LAERTIUS

TOVTOV lOV TpOTTOV 7]pdr] 77/30? Ar]pLOKpLrOV £vXa

oeSeKws 6<f)9eis. StetAe re tov Aoyor rrpcbros els
rerrapa, ev^ajX-qv, ipoorrjcnv, drtoKpiGiv , evroXrjv (ol

54 Se els errrd, Sir/yrjaiv, ipcorrjGLv, dfroKpiaiv y evroXiqVy
dirayyeXiav , evxwXr/v, kXtjgiv), ovs /cat nvOpuevas
€ltt€ Xoywv. 'AA/aSa/xas 1 he rerrapas Xoyovs (frrjcrl,
<f)dcriv, arr6(j)auLV, epwrrjGLV, rrpoaayopevuiv .

YlpajTov Se ra>v Xoyajv eavrov dveyvaj rov Uepl
detov, ov r-qv 6*p)(r)V dvoj Trapedepueda' dveyvaj 8'
' A6-qvr]GLv ev rfj EuptmSou ot/cta yj, a>s rives, ev
rfj Meya/cAet'Soir d'AAot ev AvKeico, puaO-qrov rrjv
(fxvvrjv avro) xp^ (javro ? *Ap-%ayopov rod Qeooorov.
Karrjyoprjcre S' avrov IlvdoSajpos YloXv^rjXov, els
rcov rerpo.Kooiojv ' ApiaroreXrjs o* Eua#AoV (f>r]cnv.

55 "Ecrrt oe rd ooj^op.eva avrov fiifiXia rdoe"
* * 1 £\V7) epicrriKMV.

YLepi TrdXrjs.

Uepl twv paOrjpdriav.

Uepl 7ro\ireias.

Uepl (fjiXoTipias.

Uepl dperojv.

TLepl ttJS kv dpxfj KaracTTaa-eoj'?.

Htpl ru)V €1>"Al8ov.

Uepl ro)V ovk 6p9£)<; rots dvdpdJiroLS 7rpacraop€V0)v.

ripOCTTaKTlKOS.

Aik?7 V7T6/3 nurdov, 'AvriXoyiiov a (3'.

koI ravra p^ev avrcp rd /3t/SAi'a. yeypacjye Se /cat

nAara>v els avrov oidXoyov.

° Sic. in an epistle, Ilepi €TriTr)devna.Tu>i>,rf. Athen. viii. 354 c.

6 This answers roughly to the optative, the indicative, and
the imperative.

c That the list is defective is evident from the fact that
the two works by which Protagoras is best known (supra,
§§ 51, 51) are not here named.
±66

IX. 53-55. PROTAGORAS

says Epicurus somewhere. This was how In- was
taken up by Democritus, who saw how skilfully
his bundles of wood were tied. He was the first
to mark off the parts of discourse into four, namely,
wish, question, answer, command b ; others divide
into seven parts, narration, question, answer, com-
mand, rehearsal, wish, summoning ; these he called
the basic forms of speech. Alcidamas made discourse
fourfold, affirmation, negation, question, address.

The first of his books he read in public was that
On the Gods, the introduction to which we quoted
above ; he read it at Athens in Euripides' house,
or, as some say, in Megaclides' ; others again make
the place the Lyceum and the reader his disciple
Archagoras, Theodotus's son, who gave him the
benefit of his voice. His accuser w r as Pythodorus,
son of Polyzelus, one of the four hundred ; Aristotle,
however, says it was Euathlus.

The works of his which survive are these :

* * The Art of Controversy.
Of Wrestling.
On Mathematics.
Of the State.
Of Ambition.
Of Virtues.

Of the Ancient Order of Things.
On the Dwellers in Hades.
Of the Misdeeds of Mankind.
A Book of Precepts.

Of Forensic Speech for a Fee, two books of opposing
arguments.

This is the list of his works. Moreover there is a
dialogue which Plato wrote upon him.

467

DIOGENES LAERTIUS

Ot^cti Se OtAd^opos", nXeovros olvtov is 2t/ceAt'ay,
rr]v vavv KaraTTOvrajdrjvaL- /cat tovto atVtTrecrflat

~EiVpi7Tl8r)V €V TO) 'I^tWt. €VLOL KCLTO. TT]V 6&OV TeXeV-

rrjaai avrov, fiiojoavra errj Trpos ra ivevrjKovra'
56 'ATToAAdSajpos" oe (jyrjcnv efihopL-qKOvra, cro^xcrreucrat
oe reooapaKovra /cat d/c/xd£etv Kara, t?)^ rerdpr-qv
/cat SySorjKocrrrjv '0Au/x7rtaSa.

"Eart /cat etV rovrov r\\xG>v ovrcos eypv

/cat aeu, riparraydpT], (f>drLv €kXvov, a*? ap' ' 'Adrjviojv

e/c 7tot' ta>v /ca#' dSdy Trpeafivs icbv edaves'
etAero yap o*e <f>vyelv Ke'/cpo7ros" 7rdAts"' dAAct au /xcV

TTOV

naAAaSos* aoru </>uye?, UXovrea S' ovk €<j>vyes.

Aeyerat 8e ttot avrov drraLrovvra rov puodov
^LvaOXov rov fjLa9r]Tr]V } eKelvov €L7t6vtos, " dAA'
ovhiiruj vlktjv v€vu<r]Ka," elrrelv, " dAA' iyd> jxev
dv vlktjgoj, otl iyd> ivLK-qaa, Xafiz.lv /xe Set* idv

€ (TV, OTL ov.

Yeyove 8e /cat d'AAos" npojraydpas" dorpoXoyos,
els ov /cat Eu</>opta>i' imK-qheiov eypai/je' /cat rplros

Htwlkos (f)iX6uO(f)OS .

Ke0. 0'. AIOrENHS AnOAAQNIATHS

57 AtoyeV)]? 'ATToAAo^e/xtSo? 9 AiroXXcjvidrrjs , dvijp
(frvoLKOs /cat ayav eAAdyt/xo?. rJKOVue Se, (j)rjcrlv

" 144-441 b.c. 6 J/^A. A//, vii. 130.

c We naturally feel surprise when this early philosopher
is interpolated between Protagoras and Anaxarchus, both

468

IX. 65-57. DIOGENES OF APOLLONIA

Philochorus says that, when he was on a voyage

to Sicily, his ship went down, and that Euripides
hints at this in his Ixion. According to some his
death occurred, when he was on a journey, at nearly
ninety years of age, though Apollodorus makes his
age seventy, assigns forty years for his career as a
sophist, and puts his floruit in the 81th Olympiad."
There is an epigram of my own on him as follows b :

Protagoras, I hear it told of thee
Thou died'st in eld when Athens thou didst flee ;
Cecrops' town chose to banish thee ; but though
Thou 'scap'dst x\thene, not so Hell below.

The story is told that once, when he asked Euathlus
his disciple for his fee, the latter replied, " But I
have not won a case yet." " Nay," said Protagoras,
" if I win this case against you I must have the fee,
for winning it ; if you win, I must have it, because
you win it."

There was another Protagoras, an astronomer,
for whom Euphorion wrote a dirge ; and a third
who was a Stoic philosopher.

Chapter 9- DIOGENES OF APOLLONIA "

Diogenes of Apollonia, son of Apollothemis, was
a natural philosopher and a most famous man. Anti-
assumed to be pupils of Democritus. The only explanation
suggested is a severe reflection on our author's acquaintance
with his subject. There was a certain Diogenes of Smyrna,
an obscure adherent of the school of Abdera. D. L., or
more probably one of his authorities, has confused this
Democritean with the earlier and better-known Diogenes
of Apollonia. It is also strange that there is no Life of
Metrodorus of Chios or of Nausiphanes.

169

DIOGENES LAERTIUS

'AvTiadevrjs, 'Avaijifidvovs. rjv Se rots' XP ovol S Kar *
'Ava£ay6pav. rovrov cf>rjcnv 6 QaXrjpevs Arj^rpios
eV rfj HajKpdrovs diroXoylq Sta fieyav (j)66vov piLKpov
Kivhvvevoai ' ' Adrjvrjcriv .

'Eoo/cet Se avra) raSe* oroiyziov etvai tov depa,

KOGflOVS 0.7T€ipOVS KOil K€VOV CL7T€LpOV TOV T€ depd
7TVKVOVpL€VOV KCLL dpOLLOVfJL€VOV y€VVY]TLKOV €LVCLL TOJV

koo/jlcov ovoev €K tov fir) ovtos yiveaOaL ovo* els TO
/jltj ov (f)9eLp€o9ac ttjv yrjv OTpoyyvXrjv, rjpeLOfjLevrjv

€V TW JJLeOOJ, T7]V GVGTOLCTLV €lXr](f>vlaV KOLTOL TTJV €K
TOV dep/JLOV 7T€pL(J)Opdv KCLL TTTj^LV V170 TOV ijjV^pOV .

'A/r^T] he olvto) tov GvyypdpniaTos 7]$€' " Xoyov

7TCLVT6S dpXOfJL€VOV SoK€L fJLOL ^OeOJV €LVaL TTJV dpxty

dvafjL(f)LG^Tr]rov Trapex^oOaL, ttjv 8' eppaqveiav
a7rXfjv koI GepLvrjv."

Kef l'. ANASAPXOS

'Avaf apxos * Afih-qpinqs . ovtos 7]kovo€ Atoyevovs
tov HfJLvpvaLov 6 8e M^t/doSojoou tov Xt'ou, 6?
eXeye firjo'' glvto tovt etSeVat otl ovSev olSe.
MrjTpo&ojpov 8e Neaaa tov Xtou , ol 8e ArjpLOKpiTOV
(jxicrlv aKovoai. 6 8' ovv ' ' Avd^apxos koI 'AAef-
dvSpco crvvfjv koI rJKfia^e Kara ttjv SeKaT-qv koli

€KCLTOOT7]V ^OXvpLTTldha KCLL 6?^€V €X®pOV Nt/CO"

KpeovTCi tov \\virpov Tvpavvov /cat ttot iv ou/X77ocrtoj

a i.e. Anaxagoras.

b Diels (op. cit. p. 144) compares Plutarch, Strom, apud
Euseb. Praep. Evany, i. 8. 13 ; Aetius i. 3. 26 ; Theophrastus,
Phys. ( >pin. Fr. 2.

r Here a Diogeni s is mentioned as a link between Demo-

470

IX. 57-58. DIOGENES— ANAXA11CHUS

sthenes calls him a pupil of Anaximenes ; but he lived
in Anaxagoras's time. This man, a so great was his
unpopularity at Athens, almost lost his life, as Deme-
trius of Phalerum states in his Defence of Socrates.

The doctrines of Diogenes were as folio ws. b Air
is the universal element. There are worlds un-
limited in number, and unlimited empty space.
Air by condensation and rarefaction generates the
worlds. Nothing comes into being from what is not or
passes away into what is not. The earth is spherical,
firmly supported in the centre, having its construction
determined by the revolution which comes from
heat and by the congealment caused by cold.

The words with which his treatise begins are these :
At the beginning of every discourse I consider
that one ought to make the starting-point un-
mistakably clear and the exposition simple and
dignified."

Chapter 10. ANAXARCHUS

Anaxarchus, a native of Abdera, studied under
Diogenes of Smyrna, and the latter under Metro-
dorus of Chios, who used to declare that he knew
nothing, not even the fact that he knew nothing ;
while Metrodorus Mas a pupil of Nessas of Chios,
though some say that he was taught by Democritus.
Now Anaxarchus accompanied Alexander and
flourished in the 110th Olympiad/* He made an
enemy of Nicocreon, tyrant of Cyprus. Once at a

critus and Anaxarchus. See p. 468, note c. Cf. Clem. Alex.
Strom, i. 64, p. 301 d At)/.iokpLtov 8e dKovcrral YlpwTayopas 6
W.iorjpiT-qs Kai y[r]Tpo8ojpos 6 Xi'oy, ov Aioyevr/s 6 1,/xvpua7os, ov
'Avd^apxos, tovtov 5Z llvppcjv, ov 'Savai(p&vr}s ; Euseb. xiv. 17.
10 ; Epiphanius, De fide, 9, p. 591. d 310-337 b.c.

471

DIOGENES LAERTIUS

rod 'AAe^dVSpou epojriqoavros avrov ri dpa ooKel ro
helirvov, €L7T€iv <f>aoiv , " (h fiaoiXev, udvra ttoXv-
reXa>s' ehei he Xolttov Ke(f>aXrjv oarpdrrov twos rrapa-

59 redeladai'" airopplirratv TTpos rov ^SiKOKpeovra. 6
he fxvrjoLKaK-qoag fierd rr)v reXevrrjv rod fiamXeojs
ore TrXeojv aKOVoloJS Trpoo-qvex® 7 ] rfj l\V7rpcp 6
'Avd£apxos } ovXXa^ojv avrov koI els dXfiov fiaXduv
eKeXevoe rvTrreodai oihrjpols vrrepots. rov 8' ov
(f)povrloavra rrjs rifiajplas elirelv eKelvo hrj ro
TrepufrepopLevov, " Trriooe rov ' Avatjdpxov OvXaKov,
'Avd£apxov he ov TTrlooeLS." KeXevoavros he rod
y^LKOKpeovros Kal r-qv yXcorrav avrov eKrpLrjdrjvai,
Xoyos arrorpayovra Trpoairrvaai avrco. Kal eoriv
tj/jlcov els avrov ovrojs <e^ov>'

Trrioaere, 1SiKOKpea>v, en Kal pudXa' OvXaKos eon'
TTriooer ' * Avd^apxos S* ev Atos" eon irdXai.

Kal oe hiaoreiXaoa yvdcf>OLs oXiyov rdoe Xe^ei
prjfJLara Qepoecfiovr), " eppe p,vXojdpe KaKe."

60 Ovros hid rrjv airdOeiav Kal evKoXlav rod filov
Et3S at pLOViKos eKaXelro' Kal r)v e.K rov pdorov hv-
varos ooj(f)povl^eLv. rov yovv 'AXe^avopov olofievov
elvai deov errearpei/jev eireih-q yap eK rivos TrXrjyrjs
ethev avrco Karappeov at/.ta, oel£as rfj x €i P L ^pos
avrov <f>7)Oi, " rovrl \xev af/xa Kal ovk

lxd>p olos Trip re peei puaKapeooi deoloi."

UXovrapxos §' avrov ' AXe^avopov rovro Ae^at TTpos
rovs (j)lXovs (f>rjalv. dXXd Kal dXXore npoirlvovra
avrco rov * Avd£apxov hel£ai rr\v KvXiKa Kal elirelv

fiefiX-qaeral ris detov fiporrjola X e P 1 '

' ° Anth. Pal. vii. 133. b 11. v. 340.

c Vit. Alex.c. £8. d Euripides, Orettes, 271.

fc72

IX. 58-60. ANAXARCHUS

banquet, when asked by Alexander bow he liked the
feast, he is said to have answered, " Everything, O

king, is magnificent ; there is only one thing lacking,
that the head of some satrap should be served up at
table." This was a hit at Nicocreon, who never
forgot it, and when after the king's death Anaxarchus
was forced against his will to land in Cyprus, he
seized him and. putting him in a mortar, ordered
him to be pounded to death with iron pestles. But
he, making light of the punishment, made that
well-known speech, " Pound, pound the pouch
containing Anaxarchus ; ye pound not Anaxarchus."
And when Nicocreon commanded his tongue to be
cut out, they say he bit it oif and spat it at him.
This is what I have written upon him a :

Pound, Nicocreon, as hard as you like : it is but a pouch.
Pound on ; Anaxarchus's self long since is housed with Zeus.
And after she has drawn you upon her carding-combs a
little while, Persephone will utter words like these : " Out
upon thee, villainous miller ! "

For his fortitude and contentment in life he was
called the Happy Man. He had, too. the capacity
of bringing anyone to reason in the easiest possible
way. At all events he succeeded in diverting
Alexander when he had begun to think himself a
god ; for, seeing blood running from a wound he had
sustained, he pointed to him with his finger and said,
" See, there is blood and not

Ichor which courses in the veins of the blessed gods." b
Plutarch reports this as spoken by Alexander to his
friends. Moreover, on another occasion, when
Anaxarchus was drinking Alexander's health, he
held up his goblet and said :

One of the gods shall fall by the stroke of mortal man.**

473

DIOGENES LAERTIUS

k<=</>. ia\ nrppaN

61 Ylvppojv 'HXelos HXeiorrdpxov puev rjv vlos,
Kada kcli AlokAtjs Icrropet' cos <f)rjcn S' ' AnoXXoSajpos
iv XpoviKols, rrporepov rjv ^ojypdcfros, Kal rJKovcre
TSpVGCovos rod YaTiXttojvos , ojs WXetjav&pos iv
AtaSo^at?, elr* 'Avatjdpxov, £vvaKoXov9a>v rrav-
raypVy J)S Kal rots TvjxvoGo^i<jrais iv 'IvSta gv/j,-
fjLL^ai, kcll rols Mayots". 69 ev yevvaiorara ookei
<f>i.Xocro(f)f)(jai } to rrjs aKaraXrjifjias Kal inox^js el8os
elaayaycov, d>s AoKavios 6 ' AfihrjpLriqs <f>rjaLV
ovSev yap e<f>aoKev ovre kolXov ovr alcrxpov ovre

hlKCLlOV OVT dSiKOV Kol OfJLOlGUS eVt TTaVTOJV fJLTjSeV

eivai rfj dXydela, vopup 8e Kal edei rrdvra rovs
dv6pa>7Tovs rrpdrreiv ov yap (jl&XXov roSe rj roSe
elvai eKaarov.

62 ' ' Ak6Xov9o$ S' r]v Kal rep fiico, pbrjSev iKrpeTTOfxevos
[xrjSe (f>vXaTTopi€vos, arravra v(f>Lorrdpbevos , d/xa^as",
el Tvypt-y K0LL Kfnjfivovs Kal Kvvas Kal oXws p,rjSev
rals aloBrjoeoiv imrperrajv. croj£ecr#(u pevroi, Kadd
cf>acnv ol irepl rbv Kapvcrrtov Wvrlyovov, vtto rdv
yvajplfiajv 7rapaKoXov6ovvra)v . AlvecrL$r)p,os Se (frrjoi
(j)LXoao(f>elv pL€V avrov Kara rov rfjs cVo^tJ? Xoyov,
pur) p^evroi y arrpoopdrojs eVacrra rrpdrreiv. 6 8e
rrpos rd ivevrjKovra errj Karefiloj.

*Avrlyovos he (f>r)criv 6 Kapvcmos iv rep Hepl
Wvppcovos rdoe rrepl avrov, on rr)v dpxrjv d$o£6s
r r\v Kal irevr\s Kal £ojypd</>o?. oto^euBal r avrov

a For " Stilpo's son Bryson " Iloeper's conjecture Tipvauvos
fj ZriXrtavot (Philolog. xxx. 462) would substitute " under
Bryson or Stilpo." In any case chronology seems to forbid
474

IX. 61-62. PYRRHO

Chapter 11. PYRRHO (c. 360-270 b.c.)

Pyrrho of Elis was the son of Pleistarchus, as
Diocles relates. According to Apollodorus in his
Chronology , he was first a painter ; then he studied
under Stilpo's son Bryson a : thus Alexander in his
Successions of Philosophers. Afterwards he joined
Anaxarchus, whom he accompanied on his travels
everywhere so that he even forgathered with the
Indian Gymnosophists and with the Magi. This led
him to adopt a most noble philosophy, to quote
Ascanius of Abdera, taking the form of agnosticism
and suspension of judgement. He denied that any-
thing was honourable or dishonourable, just or un-
just- 6 And so, universally, he held that there is
nothing really existent, but custom and convention
govern human action ; for no single thing is in itself
any more this than that.

He led a life consistent with this doctrine, going
out of his way for nothing, taking no precaution, but
facing all risks as they came, whether carts, precipices,
dogs or what not, and, generally, leaving nothing to
the arbitrament of the senses ; but he was kept out
of harm's way by his friends who, as Antigonus of
Carystus tells us, used to follow close after him.
But Aenesidemus says that it was only his philosophy
that was based upon suspension of judgement, and
that he did not lack foresight in his everyday acts.
He lived to be nearly ninety.

This is what Antigonus of Carystus says of Pyrrho
in his book upon him. At first he was a poor and
unknown painter, and there are still some indifferent

the supposition that Pyrrho was a pupil of either Stilpo or
Bryson.

b i.e. a particular act is no more just than unjust.

47 :>

DIOGENES LAERTIUS

iv "HAtSt iv raj yvfivaaito Xafxn aS terra? /zerpta)?

63 exovras. ihCTTareZv r avrov /cat iprjpLd^eiv, ottclvLgos

TTOT £7Tl(f)aiv6lXeVOV Tols Ot/COt. TOVTO 8e 7TOL€LV

aKovaavra 'IvSou twos dveihi^ovros 'Ava^ap^oj
(bs ovk dv erepov riva StSa^at ovros dyadov, avrog
auAa? /Sao-tAt/cas* deparrevajv. del r elvai iv tw
avra) /caracrr^art, coot' et /cat rt? aurov /caraAtVot
jxera^v Xiyovra, aura) Sta77epatWtv rov Xoyov,

KOXrOl K€KtVTjfjb€VOV T€ <* * * >* 6Wa 6V VeOTTjTL.

TToXXaKis, (f>T)ai, /cat a7T€orjfjL€i } fjLrjSevl Trpoeiirdjv,
/cat crvveppefifieTO oloriaiv rjdeXev. /cat TroT - ' 'Ava£-
dpxov els reXfia ifiTreaovros, rraprjXBev ov fio-qdrjcras'
rivtbv 8e alrLOj/jbdvcov, avros 'Ava^ap^os" €7Trjvei ro
doid<f>opov /cat doropyov avrov.

64 KaraXrjcfrOels Se 77-ore /cat aura> AaAcov /cat
ipojTTjdel? rr)v air lav ecfrr] /xeAerdV ^p^oros' etVat.
eV re rat? ^-qrrjoeuiv vri* ov&evdg Kare<f>povelro Sta,
to </cat 8t>e£oSt/CGo? Xeyew /cat 77po? ipcx>rr]uiv'
odev /cat Savai<f)dvr}v rjSrj veavioKov dvra drjpadrjvai.
€(f>acrK€ yovv yiveadai oelv rrjs u-ev oiadeatcos rrjs
Hvppojvelov, rcov Se Xoyatv rwv iavrov. k'Xeye
re 77-oAAa/cts" /cat 'Em/coupoy Oavad^ovra rr)v Wvp-
ptovos dvaarpo(f)rjv crvvexeg avrov Trvvddveadai nepl
avrov. ovra> 8' avrov vtto rrjs rrarpioos rifirjOrj-
vat ware /cat ap^tepea Karaurrjcrai avrov /cat St
€K€lvov rraai rots (j)tXou6<j>ois dreXeiav iprj<f>Lcrao9aL.

Kat 817 /cat ^Aa>ras" et^e noXXovg rrjs drrpay-

1 Supplet Diels <r$ toO 6x^ 01 ' Kp^y nai <pi\68o£ov>.

a Here Diels would insert in the text words which would
make the meaning " easily moved by the applause of the
crowd and ambitious of fame."

IX. U2-64. PYRRHO

torch-racers of his in the gymnasium at Elis. lie

would withdraw from the world and live in solitude,
rarely showing himself to his relatives ; this he did
because he had heard an Indian reproach Anaxarchus,
telling him that he would never be able to teach
others what is good while he himself danced attend-
ance on kings in their courts. He would maintain
the same composure at all times, so that, even if you
left him when he was in the middle of a speech, he
would finish what he had to say with no audience
but himself, although in his youth he had been
hasty . a Often, our informant adds, he would leave
his home and, telling no one, would go roaming
about with whomsoever he chanced to meet. And
once, when Anaxarchus fell into a slough, he passed
by without giving him any help, and, while others
blamed him, Anaxarchus himself praised his in-
difference and sang-froid.

On being discovered once talking to himself, he
answered, when asked the reason, that he was
training to be good. In debate he was looked down
upon by no one, for he could both discourse at length
and also sustain a cross-examination, so that even
Nausiphanes when a young man was captivated by
him : at all events he used to say that we should
follow Pyrrho in disposition but himself in doctrine ;
and he would often remark that Epicurus, greatly
admiring Pyrrho 's way of life, regularly asked
him for information about Pyrrho ; and that he
was so respected by his native city that they
made him high priest, and on his account they
voted that all philosophers should be exempt from
taxation.

Moreover, there were many who emulated his

477

DIOGENES LAERTIUS

fiocrvui-js' o9ev /cat 6 TIjjlojv rrepl avrov (frrjcriv

OVTOJS eV TW YivOiOVL * * * KCLL €V TOLS StAAotS"

65 'Q. yepov, to Tivppcov, ttcjos tj irodev ei<Svcnv evpes
Xarpel-qs So£ojv [re] Keveo<f>poo~vvr]s re crocfricrrdjv,
/cat Trdarjs drrdr^s tt€l6ovs t aireXvoao Secrfid;
ou8' ejieXev aot ravra pLeraXXijaat, rives avpai
'EAAaS' 6)(ov(jl, nodev re /cat €tV o, rt Kvpet e/caora.

/cat 7raAtv eV rot? 'IvSaXfiols'

touto /xot, oj riuppa>v, Lfieuper ai rjrop dhcovoai,

ttcos TTor dvrjp er dyeis paorra /xe#' rjovx^ 7 ]?

fiovvos ev avSpdmoiGi deov rponov rjyefiovevwv.

'Ad-qvaioL Se /cat TroXireiq avrov erlpuquav, /ca#a
(fyrjGL AlokXtjs, €77t rto }\6rvv rov Opa/ca Sta-

66 XP 7 l (ja<J @ aL - evcre/Hoos Se /cat rfj dSeX(f)fj Gwe^loj
/xata ovcrrj, Kadd (fyrjcrtv 'Eparoadevjjs ev roj Hepl
nXovrov /cat Trevlas, ore /cat avros <f>epajv els rrjv
dyopdv eirlirpaoKev opvldta, el rvx oi > /cat ^otptSta,
/cat rd eVt r^s" ot/cta? eKadatpev dSia(J)6pojs . Xeyerat
Se /cat $eX(fxiKa Xoveiv avros vtt* doia<f)oplas. /cat
^oA-^cras" rt U77ep r^s" dSeX(f>r}s, OtAtora S' c/caAetro,
77-po? rov eTTiXa^ofjievov elnelv ojs ovk ev yvvala) rj
eTTthei^LS rijs doia<f>oplas. /cat kvvos rror eirevex-
devros SiacrofirjOevra elirelv npos rov alrcaadpievov ,
ojs xaAe7Tov eiT] oXoux^pojs e/cSwat rov avOpojirov
OLayatvl^ecrdaL o' ojs olov re irpwrov fiev roZs epyois
npos rd 7rpdyfxara, el Se pLrj, ra> ye Xoyco.

67 Oacrt Se /cat crqirriKayv </>ap/xa/ca>v /cat rofidjv /cat
Kavoeajv ertl rivos eXKovs avroj npocrevexOevrajv ,
dAAa. pL7)oe ras 6<f>pvs crvvayayeiv . /cat 6 Tlpiojv Se
478

IX. 04-07. PYRRHO

abstention from affairs, so that Timon in his Pytho a
and in his Silk b says ' :

O Pyrrho, O aged Pyrrho, whence and how

Found'st thou escape from servitude to sophists,

Their dreams and vanities ; how didst thou loose

The bonds of trickery and specious craft ?

Nor reck'st thou to inquire such things as these,

What breezes circle Hellas, to what end,

And from what quarter each may chance to blow.

And again in the Conceits d :

This, Pyrrho, this my heart is fain to know,
Whence peace of mind to thee doth freely flow,
Why among men thou like a god dost show ?
Athens honoured him with her citizenship, says
Diocles, for having slain the Thracian Cotys. He
lived in fraternal piety with his sister, a midwife, so
says Eratosthenes in his essay On Wealth and Poverty,
now and then even taking things for sale to market,
poultry perchance or pigs, and he would dust the
things in the house, quite indifferent as to what
he did. They say he showed his indifference by
washing a porker. Once he got enraged in his
sister's cause (her name was Philista), and he told
the man who blamed him that it was not over a
weak woman that one should display indifference.
When a cur rushed at him and terrified him, he
answered his critic that it was not easy entirely to
strip oneself of human weakness ; but one should
strive with all one's might against facts, by deeds
if possible, and if not, in word.

They say that, when septic salves and surgical
and caustic remedies were applied to a wound he
had sustained, he did not so much as frown. Timon

The citation from the Pytho is lost. 6 Fr. 48 D.

c //. ii. 796 ; Od. xvi. 465. d Fr. 67 D.

m

DIOGENES LAERTIUS

hiauacf>el rrjv oidOeatv avrov ev ols rrpos UvOojva
hietjeioiv. dXXd Kal OiAojv 6 'Adrjvalos, yvojptfjios
clvtov yeyovojs, eXeyev ojs ep,e\xvrfro /xaAiora puev
Ar] fjuoKpLTOv, elra oe koI 'Ofiijpov, Oavfid^ajv
avrov koI uvvex^S Xeyojv,

OL7] 7rep cf>vXXojv yever/, toltj Se Kal dvoptov

koI otl cr(f)rj^L Kal pLvLais Kal dpveois e'lKa^e tows'
avdpojTTovs. TTpocpepecrdat oe Kal rdoe'

aAAa, (f)lAos, Save Kal ov' tLt] 6Xo<f)vpeai ovrojs ;
Kardave Kal IldrpoKXos, 6 rrep ado ttoAAov d\xelvojv

Kal oaa avvreivei els to dfiefiaiov koI KevooTrovhov
dfjua Kal TraLoapitooes rcov dvdpojTrojv.

68 Yloaeihajvios he Kal roiovrov tl hte^eioi rrepl
avrov. rcov yap av/jLTrXeovrojv avrco eoKvdpajrra-
kotojv vtto xetpLoovos, avros yaXrjvos d)v dveppojcre
rrjv iJjvx'tjv, oel£as ev rco ttXoloj xoipiStov eodiov
Kal eiTTtbv ojs xprj rov ao<f)6v ev roiavrr) Kadeardvai
drapa^ia. (jlovos he Nov(jlt)vlos Kal hoyfxariaaL
cfrrjcrlv avrov. rovrov Trpos rots dXXois Kal pLadrjral
yeyovaaiv eAAoyi/zoi, &v EupuAo^os" ov (fjeperai
eXdaaoj/jLa rohe. cpaal yap ojs ovroj Trapoj^vvdrj
irore ware tov 6fieXio~Kov dpas /xera rcov Kpetov

69 ecus rrjs dyopas ehicoKe tov \xdyeipov . Kal ev
"HA181 Kara7TOVov\xevos vtto rcov Z^rovvr ojv ev
rots Xoyois, drroppiipas doi[xdriov hieviq^aro [nepav]

a II. vi. 146. h II. xxi. 106 f.

c Here, it would seem, the materials which can be traced
to Antigonus of Carystus come to an end. The source of
the long passage §§ 69-1 OB, with which must go the Sceptical
Succession, §§ 115-116, is not obvious. It may be supposed
that J). L. with liis seeming partiality for the school (cf.
§ 109) has here taken pains to collect as much new material

480

IX. (37-69. PY11KHO

also portrays his disposition in the full account which
he gives of him to Pytho. Philo of Athens, a friend
of his, used to say that Ik- was most fond of Democritus,
and then of Homer, admiring him and continually
repeating the line

As leaves on trees, such is the life of man. 11
He also admired Homer because he likened men to
wasps, flies, and birds, and would quote these verses
as well :

Ay. friend, die thou ; why thus thy fate deplore ?
Patroclus too, thy better, is no more, &

and all the passages which dwell on the unstable
purpose, vain pursuits, and childish folly of man. c

Posidonius, too, relates of him a story of this sort.
When his fellow-passengers on board a ship were
all unnerved by a storm, he kept calm and confident,
pointing to a little pig in the ship that went on
eating, and telling them that such was the un-
perturbed state in which the wise man should keep
himself. Numenius alone attributes to him positive
tenets. He had pupils of repute, in particular one
Eurylochus, who fell short of his professions ; for
they say that he was once so angry that he seized
the spit with the meat on it and chased his cook
right into the market-place. Once in Elis he was so
hard pressed by his pupils' questions that he stripped

as possible. It is hardly likely that, without personal
bias, a biographer would draw upon " the commentary of
Apollonides on the SilH of Timon which he dedicated to
Tiberius Caesar," and the like. It has indeed been said
that D. L. had access to a sceptical monograph which he
either had or wished to have copied for himself. If so, it
must have been by a contemporary, or at any rate a writer
not earlier than Antiochus of Laodicea (§ 106) and Sextus
Empiricus (§ 87).

vol. II 2 I 48 1

DIOGENES LAERTIUS

tov 9 AX<f>€iov. rjv ovv TToXzfAiojTaTos rots* ao^Lcrrals y

COS" KOI TlfJLOJV cj)7]GLV.

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O0€V /Cat 7T€pl tovtov (j>7]CrtV OVTOJS'

r) tov an dvdpoj77a)v avTooxoXov avroXaXrjTTjV
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Upos tovtols SirjKove tov Yivppojvos 'E/caTatos" T€
6 WfibrjpLTrjs /cat Tifiajv o ^Atao-tos" o rous* StAAous -
77€7Toir)Kws, Trepl ov Xe^ofiev, €tl re ?\avo~i<f)d.vr]s <6 >
T 77109, ov (/>acTt rives d/co£>crat 'Em/coupov. ovtol
Trdvres IluppaVeiot /xev oVo rou 8tSacr/cdAou, aTTopr]-

TLKOL 8e /Cat OK€77TIKOI Kol €TL €<f)€KTLKOL /Cat

^TjrrjTLKol oltto rod olov SoypuaTos TTpoo-qyopevovTO .

70 ^rjTrjTLKOL pi€V OVV 6.770 TOV 770LVTOT€ £,7]T€LV T7]V

aXrjdeiav, gk€77tlkol 8' otto tov GK€77T€odai del

/Cat fJL7]0€77OT€ €VpLOK6LV, €(f)6KTLKol 8* (X770 TOV jJL€To\

ttjv t.rjT'qo'iv Trddovs' Xeycj 8e ttjv irrox^v drropr]-
tlkol 8' a7ro tou rous' Soy/JLOLTtKovs dnopetv /cat
auTous". IluppaWtot 8e aVo nuppcovos". OeoSoo-tos 1

8' 6V TOLS HtKeTTTLKOls K€<f>oXaLoLS OV <\>T}0~1 8etv

Ylvppojveiov KaXelodai Tr)v gk^tttik^v et yap to
/ca#' €Tepov Kivr\\ia ttjs oiavoias dXrj77Tov Zcttiv,
ovk etooue#a ttjv I\vppa>vos Siddemv pLr) etSores"
Se ovhe Ylvppojveioi /caAot/ze#' dv. 77pos tlo paqhe
TipCjTov evprjKevat ttjv gk€77tlkt)v Hvppojva /a 778'
exav tl ooyfia. XeyotTO 8' dv tls Ylvppo'jveios

6fJLOTp0770S .

71 Tatrn^s" 8e T779 alpeaeojs eVtot <f>aaiv "Opuqpov
/cardpfat, eVet 77-ept raV aurojy npaypuaTwv nap*

a Cf. Od. xxi. 364.
482

IX. 6»-71. PYHKHO

and swam across the Alpheus. Now he was, as
Timon too says, most hostile to Sophists.

Philo, again, who had a habit of very often talking
to himself, is also referred to in the lines ° :

Yea, him that is far away from men, at leisure to himself,
Philo, who recks not of opinion or of wrangling.

Besides these, Pyrrho's pupils included Hecataeus
of Abdera, Timon of Phlius, author of the Si Hi, of
whom more anon, and also Nausiphanes of Teos,
said by some to have been a teacher of Epicurus.
All these were called Pyrrhoneans after the name
of their master, but Aporetics, Sceptics, Ephectics,
and even Zetetics, from their principles, if we may
call them such — Zetetics or seekers because they
were ever seeking truth, Sceptics or inquirers
because they were always looking for a solution
and never rinding one, Ephectics or doubters because
of the state of mind which followed their inquiry,
I mean, suspense of judgement, and finally Aporetics
or those in perplexity, for not only they but even
the dogmatic philosophers themselves in their turn
were often perplexed. Pyrrhoneans, of course, they
were called from Pyrrho. Theodosius in his Sceptic
Chapters denies that Scepticism should be called
Pyrrhonism ; for if the movement of the mind in
either direction is unattainable by us, we shall
never know for certain what Pyrrho really intended,
and without knowing that, we cannot be called
Pyrrhoneans. Besides this (he says), there is the
fact that Pyrrho was not the founder of Scepticism ;
nor had he any positive tenet ; but a Pyrrhonean is
one who in manners and life resembles Pyrrho.

Some call Homer the founder of this school, for
to the same questions he more than anyone else is

483

DIOGENES LAERTIUS

ovtlvovv dAAor' d'AAcos" 6.7TO(j)aiv€Tai Kal ovSev
opiKois Boyfiarl^et irepl ttjv a.7r6cf)a(JLV . eVetra /cat

TOL TtOV eTTTOL GO(f)6jV 07C€77Tt/cd eiVCLL, OLOV TO ^lr]0€V

dyav, Kal 'Eyyda, irdpa 8' dra - hrjXovcrdai yap rep
fiefiala>s Kal TTeTreiupbivajs oteyyua>/xeVa> eVa/coAou-
Selv arrjv. dAAd /cat 'Ap^tAo^ov /cat ^vpiTTioiqv

0~K€7TTLKtOS €X €LV > ^ V °* S 'Ap^tAo^OS' //-€!> (j>r}(JL'

TOtos" avdpujiTOiai Ovfios, TXavKe Ae7rriveoi nai,
yiyverai Ov-qrols okoltjv Zeus' hf rjpLeprjv dyet.

'EvpLTTiBrjs Se*

(cu Zeu,) rt orjra tovs TaXanrtupovs fiporovs
chpovelv Xiyovoi; trod yap i^-qpr-qpieda
Spcofxev re rotdS' a *v arv Tvyxdvrjs QeXojv.

72 Ov pLTjv dAAd /cat E.€vo(f)dvr]s Kal Zrjvajv 6 'EAed-
rrjs Kal A^/xd/cptTOS" /car' avrovs ok€tttikoI rvy-
yavovoiv Iv ots "Revo(j)dvr]S p>£v Srjcri,

Kal to pLev ovv ua<j>es ovtis dvrjp Ihev ovhe tls carat
et'SoSs".

ZjTjvojv he ttjv KLvqow dvatpel Xeyujv, " to klvov-

fJL€VOV OVT €V O) €CTTL TOTTCp KlV6LTat OUT* €V CO piTJ

cart"* ArjfjLOKpLTOS oe rds* TroioTTfras €K^dXXcov,
Iva cfrrjOL, " vopioj ipvxpdv, vopLco deppuov, erery Se d-
TO/xa /cat Kevov " • Kal TrdXuv, " €Tefj oe ovSev to/xev
iv fivdev yap rj aXr/deia." Kal ITAaTawa to p,ev
dXrjOes deoZs re /cat decov iraiolv eK\topeiv , tov o°
et/cdra Adyov t^Ttiv. Kal RvpL7TL$r]v Xeyetv

a Fr. 70 B. b 8vpplieee, 735-737. c Fr. 34 D.

1M

IX. 71-72. PYRRHO

always giving different answers at different times,
and is never definite or dogmatic about the answer.
The maxims of the Seven Wise Men, too, they call
sceptical; for instance, "Observe the Golden
Mean," and " A pledge is a curse at one's elbow,"
meaning that whoever plights his troth steadfastly
and trustfully brings a curse on his own head.
Sceptically-minded, again, were Archilochus and
Euripides, for Archilochus says a :

Man's soul, O Glaucus, son of Leptines,

Is but as one short day that Zeus sends down.

And Euripides b :

Great God ! how can they say poor mortal men
Have minds and think ? Hang we not on thy will ?
Do we not what it pleaseth thee to wish ?

Furthermore, they find Xenophanes, Zeno of Elea,
and Democritus to be sceptics : Xenophanes because
he says, c

Clear truth hath no man seen nor e'er shall know ;

and Zeno because he would destroy motion, saying,
" A moving body moves neither where it is nor
where it is not " ; Democritus because he rejects
qualities, saying, " Opinion says hot or cold, but the
reality is atoms and empty space," and again, " Of
a truth we know nothing, for truth is in a well." d
Plato, too, leaves the truth to gods and sons of gods,
and seeks after the probable explanations Euripides
says * :

d This proverbial expression is inadequate ; a more
literal rendering of iv fivdu) would be " in an abyss."
• Tim. \0 d.
' Nauck, T.G.IW Ewr. 638; PofyiH. Vr. 7.

485

DIOGENES LAERTIUS

73 TLS 8' OL§€V el TO t,TJV fJL€V €(JTL KaT0aV€LV ,

to KCLTdavtlv 8e t^v vo/JLi^eTOiL fipoTols;
dXXa /cat 'E/XTieSo/cAea*
ovtcxjs ovt eVtSep/cra tciS' dvSpdcnv out' eVa/couaTa

OVT€ VOtp -7Tepi\y]TTT0\'

/cat irrdva),

avTO fjiovov ncLcrdevTes otco TrpoaeKvporev e/caaTOS"

€TL fJLTJV ' WpaKXeiTOV, " pbTj €lKr} 7T€pl TOJV fjL€yLCTT(JJV

ovfifia/^Aco/jieda " • /cat 'YTnroKpaTiqv [eVetra] evSota-
otcos /cat dvdpumivajs aTTOcfraiveodai' /cat Trplv

"OfJLT]pOV,

OTpeiTTi) 8e yXtooa* earl fipoTwv, TroXees 8' eVt

fJLvdoL'

/cat

liriuiv Se noXvs vojjlos evda /cat €v9a'
/cat

ottttoIov k eiTryada €7tos } toIov K iiraKovcrais '

ttjv looodiveiav Xeyojv /cat dvTiOeoiv tCjv Xoycov.
74 AtereAouv S77 ol okztttikoX tol tojv alpioecov
Soyuara ttclvt dvaTpeirovTes, aurot 8' ou8ev aV-
e(f>aivovTo Soy/xaTt/caj?, ea)? 8e rou Trpocjyepeo 9 at
to. Ttjjv dXXcov /cat hirjyeZadai fjarjhev 6pll,ovTes, ^8'

a^TO TOVTO. (A)GT€ /Cat TO /XT] 6pit,€LV dvTjpOVV,

XiyovT€S olov Ov&ev 6pl£,ofJLev, eVet aipit^ov dv
TrpocfyepopLzOa 8e, <f>aol, TO.? a7TO<f)dcr€LS etV firjwcnv

Fr. 2, 1. 7. 6 //>. 1. 5. c Fr. 47 1).. iS I'..

d //. xx 248-2S0. e oieWXoi^, imperfect. ' /»/. g 104.

4S(i

IX. 73-74. PYRRHO

Who knoweth if to die be l>ut to live,

And that called life l>y mortals be but death ?

So too Empedocles ° :

So to these mortal may not list nor look
Nor yet conceive them in his mind ;

and before that b :

Each believes naught but his experience.

And even Heraclitus : " Let us not conjecture on
deepest questions what is likely." Then again
Hippocrates showed himself two-sided and but
human. And before them all Homer d :

Pliant is the tongue of mortals ; numberless the tales
within it ;

and

Ample is of words the pasture, hither thither widely
ranging ;

and

And the saying which thou sayest, back it cometh later
on thee,

where he is speaking of the equal value of contra-
dictory sayings.

The Sceptics, then, were constantly engaged e in
overthrowing the dogmas of all schools, but enuntiated
none themselves ; and though they would go so far
as to bring forward and expound the dogmas of the
others, they themselves laid down nothing definitely,
not even the laying down of nothing. So much so
that they even refuted their laying down of nothing,
saying, for instance, " We determine nothing." since
otherwise they would have been betrayed into
determining f ; but we put forward, say they, all

487

DIOGENES LAERTIUS

rrjs arrporrrojuias, cos, el /cat vevoavras, rovro
eveSe^ero SrjXtoaaf Sid rrjs ovv Ovhev opit.opiev
tf)tovrjs to rrjs dppeiplas rrdOos SrjXovrai' opLOLCog
Se /cat Sid rrjs OvSev LidXXov /cat rrjs Uavrl Xoyco

75 Xoyos avr'tKeirai /cat rcov 6/jioicov. Xeyerai Se ro
OvSev /xaAAov /cat deriKcos, cos opioicov rivcov ovrcov
olov, OvSev p,dXAov 6 rreiparrjs /ca/cos" icrriv r) 6
ifjevarrjs . vrrd Se rcov OKerrriKcov ov deriKcos dXX
dvaiperiKcos Xeyerai, cos vrrd rod avauKevd^ovros
/cat Xeyovros, Ov jxdXXov r) Z/cuAAa yeyovev r) r)
Xt^Ltatpa. avro Se ro MaAAoy rrore puev crvyKpiriKcos
eK(f)eperai, cos orav tf>copiev piaXXov ro jLte'At yXvKV
r) rr)v or acf>LSa' rrore Se deriKcos /cat dvaiperiKcos,
cos orav cfrcopiev, MaAAov r) dperr) cbcf>eXei r) fiXdrrrei'
crrjfialvofiev yap on r) dperr) cocbeXel, fSXdrrrei 8'

76 ov. dvaipovtri S' ol UKerrriKol /cat avrr)v rr)v

OwSet' fidXXov " cpcovqv cos yap ov fxdXXov ecrri
rrpovoia r) ovk eariv, ovrco /cat ro OuSe^ piaXXov
ov fidXXov eoriv r) ovk eon. arj/jiaivei ovv r)
cficovrj, Kadd cf>rjcn /cat Tt/xajv ev rep Ylvdcovi, " ro
fiTjSev opi^eiv, dXX drrpoGdereXv." r) Se Uavrl
Xoyco <f)U)vr) /cat avrr) avvdyei rr)v erro^v rcov
p,ev yap rrpayp^drcov Siacf>covovvrcov , rwv Se Xoycov
icrooOevovvrcov ayvcooia rrjs dXr]9eias erraKoXovdel-
/cat avrco Se rovrco rep Xoyco Xoyos dvriKeirai, os
/cat aT^ro? pierd ro dveXelv rovs dXXovs vcf>' eavrov
rrepir parrels drroXXvr ai, Kar loov rols KadapriKois,

a i.e. " Every saying has its corresponding opposite "

(.<„/,,•(!. § ? I).

ISS

IX. 74-76. PYRRHO

the theories for the purpose of indicating our un-

precipitate attitude, precisely as we niiglit have done
if we had actually assented to them. Thus by the
expression " We determine nothing " is indicated
their state of even balance ; whicli is similarly
indicated by the other expressions, " Not more (one
thing than another)," " Every saying has its
corresponding opposite," and the like. But " Not
more (one thing than another) " can also be taken
positively, indicating that two things are alike ; for
example, " The pirate is no more wicked thanthe
liar." But the Sceptics meant it not positively but
negatively, as when, in refuting an argument, one
says", " Neither had more existence, Scylla or the
Chimaera." And " More so " itself is sometimes
comparative, as when we say that " Honey is more
sweet than grapes " ; sometimes both positive and
negative, as when we say, " Virtue profits more than
it harms," for in this phrase we indicate that virtue
profits and does not harm. But the Sceptics even
refute the statement " Not more (one thing than
another)." For, as forethought is no more existent
than non-existent, so " Not more (one thing than
another) " is no more existent than not. Thus, as
Timon says in the Pytho, the statement means just
absence of all determination and withholding of
assent. The other statement, " Every saying, etc.," a
equally compels suspension of judgement ; when
facts disagree, but the contradictory statements
have exactly the same weight, ignorance of the
truth is the necessary consequence. But even this
statement has its corresponding antithesis, so that
after destroying others it turns round and destroys
itself, like a purge which drives the substance

489

DIOGENES LAERTIUS

a ttjv vX-qv TrpoeKKpivavra Kal aura urre/c/cptVerat
Kal i^arroXXvr ai.

77 Ylpos 6 (j>aaiv ol Soy^art/cot * * jjltj alpeiv rdv

X6yOV, dXXd 7TpO(J€7TLGXVpL^€iV. jjLOVOV OVV Sta-

kovois ixptovTO rols Adyots" - ov yap olov re rjv
p,rj Xoyto Xoyov aveXelv kolO' ov rporrov elwdapuev
Xiyeiv tottov pirj etvat Kal Set ttolvtqjs rdv tottov
elirelv, aXX ov Soy/xart/cajs", arroheiKriKdjs Si' Kal
p,r]&€v ylveaOai /car' dvdyKrjv /cat Set rrjv dvdyKrjv
elrtelv . roLovrcp nvl rpoTrco rrjs eppaqveias ixpdjvro'
ota yap <j)aiverai rd TTpdypiara, purj rotaura etVat
rfj (j)Voei, dXXd jjlovov <j)aiveo6ai- ^,-qrelv r eXeyov
oi>x dnep voovcriv, o tl yap voelrai orjXov, dAA'
d>v Tats aloO-qoeai p,eTio~xovaiv .

78 "Eartv ovv 6 Tivppa>veios Adyo? paqwai^ rt? rcov
<f)aivopLeva)V rj rcov ottlooovv voovpuivow, /ca#' rjv
rrdvra Tracri avp,fidX\erai /cat crvyKpivopbeva 7roXXr)v
dvojpLaXtav Kal rapa)(7jv e^ovra evpiOKerai, Kadd
<f)rjGLv AtVeatS^/xo? iv rfj els rd Ylvppcoveia vtto-
TVTTOJoei. irpog Se rag iv rat? OKiipeaiv avridioeis
TTpoaTToheiKVVvres /ca#' ovs rponovs ireidei rd it pay -
/xara, /card rovs avrovs dvrjpovv rrjv irepl avrtov
7TLG7LV ireiOeiv yap rd re /car' a'iodrjaiv ovp,cf>a)va)s
exovra Kal rd pLrjSirrore rj OTTaviaJS yovv \xera-
7TL7rrovra rd re avvqdr] Kal rd vd/xot? SteoraA/xeVa

79 /cat rd ripTTOvra Kal rd davfj,a£,6[JL€va. ioeiKvvaav
ovv dird rcov ivavriajv rols 7TeL9ovaiv taa? ra? 7U-
davorrjrag.

a Here (as in § 101-) the writer, whether I). L. or his source,
seems to pose ih a Sceptic himself; cf. Introd. p. xiii.

♦90

IX. 76-79. PYKRHO

out and thru in its turn is itself eliminated and
destroyed,

This the dogmatists answer by saying that they do

[not merely] not deny the statement, but even plainly
assert it. So they were merely using the words as
servants, as it was not possible not to refute one state-
ment by another; just as we a «are accustomed to
say there is no such thing as space, and yet we have
no alternative but to speak of space for the purpose
of argument, though not of positive doctrine, and
just as we say nothing comes about by necessity
and yet have to speak of necessity. This was the sort
of interpretation they used to give ; though things
appear to be such and such, they are not such in
reality but onlv appear such. And they would say
that they sought, not thoughts, since thoughts are
evidently thought, but the things in which sensation
plays a part.

Thus the Pyrrhonean principle, as Aenesidemus
says in the introduction to his Pyrrhonics, is but a
report on phenomena or on any kind of judgement,
a report in which all things are brought to bear on
one another, and in the comparison are found to
present much anomaly and confusion. As to the
contradictions in their doubts, they would first show
the ways in which things gain credence, and then
by the same methods they would destroy belief in
them ; for they say those things gain credence which
either the senses are agreed upon or which never
or at least rarely change, as well as things which
become habitual or are determined by law and those
which please or excite wonder. They showedj then,
on the basis of that which is contrary to what induces
belief, that the probabilities on both sides are equal.

MM

DIOGENES LAERTIUS

At 8' arroplai Kara ras 1 crv /x</> ayvias rd)V <J>aivo-
jjbivcov rj voovfiEi'tov, as aTrehihoaav, rjaav Kara.
8e/ca Tponovs, /ca#' ovs ra viroKei^eva napaXXdr-
tovtol icf>alv€TO. rovrovs Se rovs 8e/ca rponovs
rldrjcriv.

[Et?] 2 irpcoros 6 irapd ras Stafiopds rtbv ^towv
7rpos rjSovrjv /cat dXyrjhova /cat fiXdfirjV /cat (LcfreXeiav .
cruvdyerai he 8t' avrov rd [jlyj ras avrds and tcov
clvtoov Trpocr7TL7TT€LV <f)avravLas /cat to Stort rfj
TOiavrrj flaxy aKoXovQel rd eVe^etv rtov yap
t,a>ojv rd p,kv ^ajpt? pbitjeajs ytWcr#at, d)s ra rrvpifiia
Kal 6 'Apdfiios (f)olvL^ /cat euAar ra 8* e£ erMrXoKrjs,

80 d>s dvOpojTTOi Kal rd d'AAa* /cat rd fxev ourajs, ra
8' ovrojs cruy/ce/cotrar Sto /cat tt^ alcrd-qcrei hia^epei,
d>s KLpKOL fjiev d^vraroi, Kvves 8' 6cr(f>piqrLKioraroL.
evXoyov ovv rot? 8ta</>ooot? rous* 6cf)9aXpLovs oidcfropa
Kal rd <f)avrdo-fjLara TTpocnriTTreiv Kal rfj p,ev alyl
rdv OaXXov etvat e'8a>8t/xor, dv9pd)7rcp Se rnKpov,
Kal rd ko>v€iov oprvyi fiev rpo$i\xov, avdpojiroj oe
davdoLpiov, Kal 6 airoTraros vt pikv iodjhipios , Itttto)
8' ou.

Aevrepos 6 irapa ras rdv av6pumu>v (frvcreis Kal
ras loioovyKpicrias' ArjpLofitov yovv 6 'AXctjdvopov
rpane^OKOpios iv gklo. iddX-rrero, ev rjXiCi) 8' eppiyov.

81 "AvSpajv 8' o 'Apyeto?, a>s (friqoiv * ApiaroreXqs ,
Std rrjs dvvopov Aifivrjs caoevev diroros. Kal 6
ukv larpLKrjs, 6 8e yeajpylas, d'AAos" 8' e/x77opta?

1 ras] t9)s Reiske.

2 Kal 6eo56(Tios ridrjaiv. uv conj. Nietsohe ; but Taiiehn.
has Kad' ovs Tidr)crii>, els irpuros.

a If, however, with Reiske we here read tyjs for ras,
the meaning is ■ " The objections urged against the (sup-

k92

IX. 79-81. PYRRHO

Perplexities arise from the agreements ° between
appearances or judgements, and these perplexities
they distinguished under ten different modes in
which the subjects in question appeared to vary.
The following are the ten modes laid down. 6

The first mode relates to the differences between
living creatures in respect of those things which
give them pleasure or pain, or are useful or harmful
to them. By this it is inferred that they do not
receive the same impressions from the same things,
with the result that such a conflict necessarily leads
to suspension of judgement. For some creatures
multiply without intercourse, for example, creatures
that live in fire, the Arabian phoenix and worms ;
others by union, such as man and the rest. Some
are distinguished in one way, some in another, and
for this reason they differ in their senses also, hawks
for instance being most keen-sighted, and dogs
having a most acute sense of smell. It is natural
that if the senses, e.g. eyes, of animals differ, so also
will the impressions produced upon them ; so to the
goat vine-shoots are good to eat, to man they are
bitter ; the quail thrives on hemlock, which is fatal
to man ; the pig will eat ordure, the horse will not.

The second mode has reference to the natures and
idiosyncrasies of men; for instance, Demophon,
Alexander's butler, used to get warm in the shade
and shiver in the sun. Andron of Argos is reported
by Aristotle to have travelled across the waterless
deserts of Libya without drinking. Moreover, one
man fancies the profession of medicine, another
posed) consistency of our percepts or our concepts, were
arranged bv them under ten modes."

C£ Srvt Yix^J^yrrhJ.Iyp. i. §§ 36-163.
103 Rose.

493

%

DIOGENES LAERTIUS

opeyerai' Kal ravra ov$ jxkv fiXaTrrei, ovs 8e ojcfreXeZ'

O0€V i(f>€KT€OV.

Tpiros 6 Trapa ras twv alaOrjTLKcov Tropojv oia-
<\>opds. to yovv pirjXov opdaec puev oj)(p6v, yevaet Se
yXvKV, oo^prjueL 8' evojoes vttottlttt€l. Kal r) avTr)
oe /JLopcfyr] Trapa ra? Sia</>opas" tojv Karonrpajv aXXoia
Oeojpelrai. aKoXovdel ovv pbrj p,aXAov eivai tolov to
(f)aLv6/jL€Vov tj dXXolov.

82 Teraprog 6 Trapa rds OLaOeoeis Kal kolvcos irap-
aXXayas, olov vyUiav, voaov, vttvov, iyp-qyopoiv y
Xapdv, XvTT-qv, veor-qra, yfjpas, ddpaos, <j)6fiov,
evoeiav, TrXrjpojcriv, ploos, (fytXlav, depp,aoiav, i/jv^lv '
Trapa to TTvelv, Trapd to TneoOrjvai tovs Tropovs.
aXXoia ovv </>atVerat tol TTpocnriTTTOVTa Trapd ra?
voids hiaOeoeis. ovSe yap ol p,aLv6fJL€voi Trapa
(J)V(jlv k\ovai' tl yap pbdXXov eKelvoi r) rj/jLels; Kal
yap rjfieXs top tJXlov ojs iaTtoTa /^AeVo/xey. Qeojv

8' O TlOopaieVS 6 GTOJLKOS KOl{JLOJpL€VOS TT€pL€TTaT€L

iv to) vttvoj Kal HepiKXeovs SovXos £tt* aKpov tov
Teyovs.

83 YlepiTTTOs 6 Trapd Tas ayojyas Kal tovs vopiovs
Kal Tas fjLvdiKas ttlgt€ls Kal Tas idviKas avvdrjKas
Kal ooy p,aTiKas VTroXrjipeLs . Iv tovtco TrepiiyzTai ra
TTepl KaXoJv Kal alaxpow, nepl dXrjdwv Kal ipevSdjv,
Trepl ayadoJv Kal KaKtov, TTepl decbv Kal yevdaeojs
Kal (f)6opas tow (f)aivo/j,€Vow TrdvTOjv. to yovv

avTO Trap' ols puev StKaiov, Trap* ols 8e clolkov Kal
4Q4

IX. 81-83. PYRRHO

fanning, and another commerce : and the same
ways of lite are injurious to one man but beneficial
to another ; from which it follows that judgement
must be suspended.

The third mode depends on the differences between
the sense-channels in different cases, for an apple
gives the impression of being pale yellow in colour
to the sight, sweet in taste and fragrant in smell.
An object of the same shape is made to appear
different by differences in the mirrors reflecting it.
Thus it follows that what appears is no more such
and such a thing than something different.

The fourth mode is that due to differences of
condition and to changes in general ; for instance,
health, illness, sleep, waking, joy, sorrow, youth,
old age, courage, fear, want, fullness, hate, love,
heat, cold, to say nothing of breathing freely and
having the passages obstructed. The impressions
received thus appear to vary according to the nature
of the conditions. Nay. even the state of madmen
is not contrary to nature ; for why should their
state be so more than ours ? Even to our view the
sun has the appearance of standing still. And Theon
of Tithorea used to go to bed and walk in his sleep,
while Pericles' slave did the same on the housetop.

The fifth mode is derived from customs, laws,
belief in myths, compacts between nations and
dogmatic assumptions. This class includes con-
siderations with regard to things beautiful and ugly,
true and false, good and bad, with regard to the
gods, and with regard to the coming into being and
the passing away of the world of phenomena.
Obviously the same thing is regarded by some as
just and by others as unjust, or as good by some and

495

DIOGENES LAERTIUS

dAAois - p*ev dyaOov, dAAois" 8e kolkov. Hepcrac piiv
yap ovk arorrov r)yovvTai dvyarpl plyvvodai,
"EAA^ves- 8' €k0€(jijlov. Kal MaaaayeVai piiv, ojs
<$>r\ai Kal EuSo^os" iv rfj Trpcorr] rrjs Ylepiooov , Koiva?
€)(ov<jl tols yvvoLiKas, "EAA^ves" 8' ou" Ki'Ai/ceV re

84 Aryaretats' eyaipov, dAA' o^ "EAAryye?. deovs T
dAAoi a'AAous" Tjyowraf /cat ot /xev TrpovoeicrdaL, ol

8' OU. OaTTTOVUL 8' AlyVTTTLOL fJL€V TapiX€VOVT€9 ,

'PajfialoL Se ko.Iovt€s, Haloves 8' ei? Aipi,vas pi-
TTTOVvres' ddev irepl raXrjdovs r) liroyr).

"Kktos 6 Trapa ras fiL^ecs Kal Koivojvias, ko.9*
ov elAiKpivcus ovoev kolO* olvto (j>aLveTai, dAAd avv
aipi, crvv cfxvrl, crvv vypto, crvv orepea), OeppLonqri,
i/jvxporrjTL, Kivrjcrei, dvadvpadoeoiv, d'AAaiS" owdfie-
glv. 7] yovv Trop<f>vpa otd(f)opov V7TO(f)aLV€i xpdjpia iv
rjAlcp Kal oeX-qvrj Kal Av^va). Kal to -qfierepov
Xpcofia dAAotoy vtto ttjv \x€0"t)\xfipLav (f>alv€raL Kal *

85 vtto ovaiv 1 - Kal 6 iv dipt vtto ovolv Kov^tCopbevog
Aldos iv voari paStaj? /xerart^erat, tJtol fiapvs
wv Kal vtto rod vSaros Kov^i^o^ievos r) iAa(j>p6$

[tov] Kal VTTO TOV dipOS $apVVOfJL€VOS . dyVOOV}JL€V

ovv to /car' loiav, d>s eAatov 2 iv pLvpto.

"E/?8o/xo9 o Trapa ras aTTOordoeis Kal TTOias
dioeis Kal tovs tottovs Kal rd iv tols tottols. Kara
tovtov tov TpoTTOV rd hoKovvT* elvai /xeydAa \xiKpd
(fyaivzTac, Ta T€Tpdya>va ctt poyy vAa, Ta SfiaAd
itjoxds exovTa, Ta opda K€KAacr\xiva y rd tu^pd
eTepoxpoa. 6 yovv tJAlos Trapa to StdaT^/xa
p.LKpds c/>aLV€TaL' Kal Ta oprj TroppojOev depoetSfj

1 6 7/\tos vulg. : vtto 5ei\T]v Menag. : 5ei\r}s Reiske.
2 €\aiov Reiske.

496

IX. 83-85. PYRRIIO

had by others. Persians think it not unnatural for

a man to marry his daughter ; to Greeks it is un-
lawful. The Massagetae, acording to Eudoxus in
the first book of his Voyage round the World, have
their wives in common ; the Greeks have not. The
Cilicians used to delight in piracy ; not so the Greeks.
Ditferent people believe in different gods ; some in
providence, others not. In burying their dead, the
Egyptians embalm them ; the Romans burn them ;
the Paeonians throw them into lakes. As to what
is true, then, let suspension of judgement be our
practice.

The sixth mode relates to mixtures and participa-
tions, by virtue of which nothing appears pure in
and by itself, but only in combination with air,
light, moisture, solidity, heat, cold, movement,
exhalations and other forces. For purple shows
different tints in sunlight, moonlight, and lamp-
light ; and our own complexion does not appear the
same at noon and when the sun is low. Again, a
rock which in air takes two men to lift is easily
moved about in water, either because, being in
reality heavy, it is lifted by the water or because,
being light, it is made heavy by the air. Of its own
inherent property we know nothing, any more than
of the constituent oils in an ointment.

The seventh mode has reference to distances,
positions, places and the occupants of the places.
In this mode things which are thought to be large
appear small, square things round ; flat things appear
to have projections, straight things to be bent, and
colourless coloured. So the sun, on account of its
distance, appears small, mountains when far away
appear misty and smooth, but when near at hand

vol. ii 2 k 497

DIOGENES LAERTIUS

86 /cat Aeta, iyyvdev 8e rpayia. en 6 tJAlos avlu^uiv
puev aAAoto?, fiecrovpavcov 8' ovx 6/jloios. /cat to
avrd o~6~jp,a iv puev d'Acret dAAotov, iv Se ifjiAfj yfj
erepov /cat r) €lkcl>v napd ttjv ttolclv deoiv, 6 re rrjs

7T€pLGT€pdg Tpd^XoS TTapOL TTJV OTpO<$>T\V . €7T€L OVV

ovk evi e£a> tottojv /cat Oioeojv ravra KaravorjaaL,
dyvoelrai r) (fivcrcs avTcov.

"Oyhoos 6 Trapd Tas* noGor-qras /cat iroioTrfras
o.vtG)v rj depfJLorrjra? r) ifjvxporrjTas r) TaxvTTjTag r)
fipabvTrjTas rj ojxporrjTas T) eTepoxpoioTTjTas . 6
yovv olvos fierptos p^€v X-q^dels pojvvvcri, rrXeiwv
he Traplrjcriv d/xota/s" /cat r) Tpo(f>r) /cat rd d/zota.

87 "Eyaro? d Trapd to ivSeAex^S ^ £ivov r) andviov .
ol yovv creiafJLol Trap' ols avvex&s onroTeAovvTai ov
Oavpid^ovTai, ov& 6 tJAlos, otl /ca#' r)p,€pav dpdrat.
top evoiTov Qafiojplvos oyhoov, He^Tos 8e /cat
AlveolSrjpLos Se/carov dAAd /cat tov Se'/carov He^Tos
oySoov <f>rjGL } Qafitoplvos Se evaTov.

Ae/caro? d /caTa tt)v Trpd? d'AAa Gvpu^Arjcnv, kolO-
arrep to Kovcfiov rrapd to fiapv, to Icrxvpdv Trapd to
aoOeves, to jjl€l£,ov napd to eAaTTOv, to avoj napd
to KaTw. to yovv he^iov (f)VO€L fi€v ovk ecrrt Be£i6v,
/card Se ttjv oj? 7Tpd? to €T€pov cr^ecrtv roetrar

pL€TaT€0€VTO? yOVV €K€LVOV, OVKCT* icTTL Se^tOV.

88 opioiojs /cat TraTTjp /cat aSeA^d? a>s" npos tl /cat
rjfiepa oj? 777309 tov rjXiov /cat irdvTa d>s irpds T-qv
oidvotav. dyvojOTa ovv Ta npog tl [oj$] /ca#'
kavTa. koI ovtol jikv ol Se'/ca Tpoiroi.

a As contrasted, e.g., with a comet ; cf. Sext. Emp. Pyrrh.
Hyp. i. 141.

498

IX. so-ss. PYRRHO

rugged. Furthermore, the bud at its rising has a
certain appearance, but has a dissimilar appearance

when in mid-heaven, and the same body one appear-
ance in a wood and another in open country. The
image again varies according to the position of the
object, and a dove's neck according to the way it
is turned. Since, then, it is not possible to observe
these things apart from places and positions, their
real nature is unknowable.

The eighth mode is concerned with quantities and
qualities of things, say heat or cold, swiftness or
slowness, colourlessness or variety of colours. Thus
wine taken in moderation strengthens the bodv,
but too much of it is weakening ; and so with food
and other things.

The ninth mode has to do with perpetuity, strange-
ness, or rarity. Thus earthquakes are no surprise
to those among whom they constantly take place ;
nor is the sun, for it is seen every day. a This
ninth mode is put eighth by Favorinus and
tenth by Sextus and Aenesidemus ; moreover the
tenth is put eighth by Sextus and ninth by
Favorinus .

The tenth mode rests on inter-relation, e.g. between
light and heavy, strong and weak, greater and less,
up and down. Thus that which is on the right is
not so by nature, but is so understood in virtue of
its position with respect to something else ; for, if
that change its position, the thing is no longer on
the right. Similarly father and brother are relative
terms, day is relative to the sun, and all things
relative to our mind. Thus relative terms are in and
by themselves unknowable. These, then, are the ten
modes of perplexity.

499

DIOGENES LAERTIUS

Ot 8e irepl WypLmrav tovtols dXXovs ttIvts.
7Tpo<j€L<jayovcn, tov t o.7t6 ttjs Sia</>oWas" KCLL TOV
els drreipov €KJ3dXXovTa /cat tov irpos tl /cat tov i£
VTTodeoreous /cat tov St' dXXijXcov. 6 fiev ovv diro
ttjs hia<f>wvias o dv 7TpoT€0fj t > rfr]\xa Trapd tois
(f>i\oao<f)Ois tj ttj avvrjOeua, TrXeiuT7]s fia^? /cat
Tapwxfjs 7rXrjp€S djToheiKVVzi' 6 8' et? dneipov e/c-
fidXAcov ovk id /3e/3atoucr#at to ^rjTOVfJLevov, ota to
d'AAo drr' dXXov ttjv tt'igtiv XaixfidveLV /cat ovtojs et?

89 aireipov. 6 8e irpos tl ovhev (J)Tjgl kolO* iavTO Aa/x-
fidveudai, dXXd [xed* eTepov. odev dyvojaTa elvou.
6 8' i£ V7Todia€U)s Tporros owtorarat, olopiivcov
tlvCjv ra irpojTa tow 7rpay/xara)v avTodev Selv
XapufidveLV ojs mora, /cat fir) atreta^ar 6 iom \xd-

TGLLOV TO ivaVTLOV "/dp TL? VTTodrjGeTOLL . O 06 St'

dAA^Acov Tponos cnWararat dray rd 6(f)€lXov tov

£,r)TOVfl€VOV TTpdyfJLCLTOS etvOLL fiefiaLOJTLKOV xP eiav
*XV T V$ * K T °V £,T]TOVpL€VOV TTLGTeOJS, oloV €L TO

elvcLL TTopovs tls fizfioLLajv Std to dnoppolas ylvecrdoiL,

OLVTO TOVTO 7TapaXapL^dvOL 7700? ftefiaLOJULV TO<V>

diroppolas yiveodaL.

90 'Avrjpovv 8' ourot /cat 7rdaav dnoSeL^LV /cat /cptrrj-
pLov /cat crr)pi,€LOV /cat atrtov /cat klvtjglv /cat pbdOrjcrLV
/cat yeWatv /cat rd </>doet rt etyat dya#dv 7) /ca/cdv.
Trdcra yap dirohzL^LS , (JyavLv, rj i£ a7roSe8ety/xeVa>y
ody/cetrat xP r )f Jb ° LTajv V e £ dvaTrooeLKTCJV. et uev
ouv ef aTroSeSetyueVojv, /cd/cet^a Serycrerat rtvo?

a Sextt Emp. Pyrrh, Hyp. i. 37 078005 6 ci7r6 toO 7rp6s rt.
The intention of Agrippa was to replace the ten modes by
his five.

b This is what is commonly called arguing in a circle.
500

IX. 88-90. PY11RHO

But Agrippa anil his school add to them a five
other modes, resulting respectively from disagree-
ment, extension ad infinitum, relativity, hypothesis
and reciprocal inference. The mode arising from
disagreement proves, with regard to any inquiry
whether in philosophy or in everyday life, that it
is full of the utmost contentiousness and confusion.
The mode which involves extension ad infinitum
refuses to admit that what is sought to be proved is
firmly established, because one thing furnishes the
ground for belief in another, and so on ad infinitum.
The mode derived from relativity declares that a
thing can never be apprehended in and by itself,
but only in connexion with something else. Hence
all things are unknowable. The mode resulting from
hypothesis arises when people suppose that you must
take the most elementary of things as of themselves
entitled to credence, instead of postulating them :
which is useless, because some one else will adopt
the contrary hypothesis. The mode arising from
reciprocal inference is found whenever that which
should be confirmatory of the thing requiring to be
proved itself has to borrow credit from the latter,
as, for example, if anyone seeking to establish the
existence of pores on the ground that emanations
take place should take this (the existence of pores)
as proof that there are emanations. 5

They would deny all demonstration, criterion,
sign, cause, motion, the process of learning, coming
into being, or that there is anything good or bad
by nature. For all demonstration, say they, is
constructed out of things cither already proved or
indemonstrable. If out of things already proved,
those things too will require some demonstration,

501

DIOGENES LAERTIUS

airoheitjeajs KavTevdev els dneipov el 8' e£ avairo-
SeiKTOuv, tJtol ttolvtcov r) tlvoov r\ kcli evos fiovov
$L(jTa£,ofjLevov, /cat to 6Xov elvai avairoheiKTOv .
el Se So/cet, </>aatV, virapye iv rLV ^ ^oepuds diroSel-
£ea>s &eop,eva, dav/jLaarol ttjs yvcop.iqs, el per] avviacriv
ort els avro tovto npcorov, cos dp* e£ avToov e^ei

91 TT]V TTLGTLV, (ITTohel^eCOS XPV ' °^ ^ Y<*>P T ° T€TTCLpa

elvai ret OTOixela e/c rod rerrapa elvai tol crrot^eta
fiefiaicoreov. Trpos rep /cat tcov /caret p,epos airo-
hei^ecov aTTioTovp^evoov diriuTOV elvai /cat ttjv yevi-
ktjv GLTTooei^iv. Xva re yvcopiev ort ecrriv dnoSeL^Ls,
KpiTTjplov Set' /cat ort ecrri Kpir~qpiov , aTrooei^eoos
Set - odev eKarepa aKardXrjTrra dva7TepL7r6pieva erf
d'AA^Aa. ttcos av ovv /caraAa/x/3dVotro ra. dSrjXa,
rrjs a7TOoel£ecos dyvoovpLevrjs ; t^relrai 8' ovk el
</>atWrat roiavra, dXX el /ca#' VTrooraoiv ovrcos ^X €L -
EuT^et? §€ rovs SoypLartKOVS arre^aivov . to
ydp e£ VTrodeaecos 7repaivop,evov ov GKeipeoos aAAd
decrecos ^X €l ^-oyov. tolovtco Se Aoyoj /cat virep
dovvdroov eanv eVt^etpeti/. rovs S' olopuevovs /xi?

92 Sety e/c tcov /caTa. irepiGTauiv Kplveiv TaXrjdes p^S'
e/c twv /caret (J>volv vopiodeTelv, eXeyov avTOVs /xeVpa
tcov uavTcov dpi^eiv ', ou^ opcovTas otl tt&v to cf>aL-
vopievov /car' avTi-nepiGTaaiv /cat oidQeaiv </>atWrat .

a Compare Sext. Emp. Pyrrh. Hyp. ii. 185. " The
dogmatists assert that the sceptical arguments against
demonstration are either demonstrative or non-demonstrative.

If the latter, they fail to establish their point [namely, that
there is no such tiling as demonstration] ; if the former, the
Sceptics by assuming demonstration confute themselves."

502

IX. 90-92. PYRIIHO

and so on ad infinitum ; if out of things indemonstrable,
then, whether all or some or only a single one of
the steps are the subject of doubt, the whole is
indemonstrable." If you think, they add, that there
are some things which need no demonstration, yours
must be a rare intellect, not to see that you must
first have demonstration of the very fact that the
things you refer to carry conviction in themselves.
Nor must we prove that the elements are four from
the fact that the elements are four. Besides, if we
discredit particular demonstrations, we cannot accept
the generalization from them. And in order that
we may know that an argument constitutes a
demonstration, we require a criterion ; but again,
in order that we may know that it is a criterion we
require a demonstration ; hence both the one and
the other are incomprehensible, since each is referred
to the other. How then are we to grasp the things
which are uncertain, seeing that we know no de-
monstration ? For what we wish to ascertain is not
whether things appear to be such and such, but
whether they are so in their essence.

They declared the dogmatic philosophers to be
fools, observing that what is concluded ex hypothesi
is properly described not as inquiry but assumption,
and by reasoning of this kind one may even argue
for impossibilities. As for those who think that we
should not judge of truth from surrounding circum-
stances or legislate on the basis of what is found in
nature, these men, they used to say, made themselves
the measure of all things, and did not see that every
phenomenon appears in a certain disposition and in
a certain reciprocal relation to surrounding circum-
stances. Therefore we must affirm either that all

503

DIOGENES LAERTIUS

rjroi yovv rtdvT dXrjOrj pryriov r) TrdvTa ifievSrj. et
S' eVta ioTLV dXrjdrj, tlvl SiaKpLreov; ovre yap
aludijoei rd kclt aloOrjuiv , TrdvTwv loa>v avrfj <^>at-
vofjbivcov, ovre vorjoreL Sta ttjv avTr)v alrtav. dXXrj
Se Trapd ravras etV liriKpiGiv ovvapus oi>x dpdrai.
6 ovv, (f)a.GL, Trepl. tlvos oLafiejSaLovfjLevos ato-dr/Tod
r) votjtov Tfporepov d^eiXei rds Trepl tovtov oo£as
KaraarrjaaL' ol fiev ydp raura, ol Se raura dvrjprj-
kcloi. Set S' r) 01 alodiqTOV r) votjtov Kpidrjvai.

93 e/<rarepa Se a/x^tcr/^retTat . ovoe roivvv ovvardv
ras* Trepl alad-qr tov r) votjtojv eTTiKplvai Sofas" et re
Sta ttjv ev Tat? vorjoecn pjdyr\v dm(jrr]T€ov rracnv,
dvaLpedrjuerai to /xerpov a> oo«€L rd Trdvra Sta-
Kpifiovodai' Trav ovv lorov rjyijcrovTaL . en, cfaacrlv,
6 av^rjrow tj/jlIv to cfraivofievov mcrro? ecrnv r) ov.

el fJb€V OVV TTLGTOS eOTTLV, Ol)SeV €^€L Xeyeiv TTpOS

rov to (fyaiverai rovvavrlov oj? yap avrdg ttlotos
eari to (f)aLv6fji€VOv Xeywv, ovtoj Kal 6 evavrios' el
8' dmGTOs, Kal avros dTTiunqOi^Gerai to (j>aiv6p,evov
Xeyow.

94 To re tt€l6ov oi>x VTroXrjTTTeov dXrjOes vrrdp^eiv .
ov ydp TrdvTag to avTO neldei ouSe tovs avTovs
OWC^esr. ytVerat Se /cat Trapd ra Iktos r) TTidavoT-qs,
Trapd to evoo^ov tov XeyovTOS rj Trapd to SpovTi-

504

IX. 92-94. PYIIRHO

tilings are true or that all things are false. For if
certain things only are true < and others are false >,
how are we to distinguish them ? Not by the
senses, where things in the field of sense are in
question, since all these things appear to sense to be
on an equal footing ; nor by the mind, for the same
reason. Yet apart from these faculties there is no
other, so far as we can see, to help us to a judgement.
Whoever therefore, they say, would be firmly assured
about anything sensible or intelligible must first
establish the received opinions about it ; for some
have refuted one doctrine, others another. But
things must be judged either by the sensible or by
the intelligible, and both are disputed. Therefore
it i^ impossible to pronounce judgement on opinions
about sensibles or intelligibles ; and if the conflict
in our thoughts compels us to disbelieve every one,
the standard or measure, by which it is held that all
things are exactly determined, will be destroyed, and
we must deem every statement of equal value.
Further, say they, our partner in an inquiry into a
phenomenon is either to be trusted or not. If he
is. he will have nothing to reply to the man to whom
it appears to be the opposite a : for just as our friend
who describes what appears to him is to be trusted,
so is his opponent. If he is not to be trusted, he
will actually be disbelieved when he describes what
appears to him.

We must not assume that what convinces us is
actually true. For the same thing does not convince
every one, nor even the same people always.
Persuasiveness sometimes depends on external
circumstances) on the reputation of the speaker,

a e.g. to be not a serpent, hut a coil of rope.

505

DIOGENES LAERTIUS

gtlkov rj rrapd to OLLfjLvAov rj irapd to crvvrjdes ?}
irapa to Ktyp.pLop.ivov.

'AvTjpOVV Se KOLL TO KpiTT]piOV X6yO) TOLO)$€ . 7]TOL
KEKpLTOLL KOU TO KpiTTjpiOV 7) d/COt7oV loTLV . dAA' €1
f.l€V OLKpLTOV eOTLV, CL7TLOTOV Ka0€OT7]K€ KOL StTyudp-
TTjK€ TaXfjOoVS KOLL TOV ifjevSoVS' €L Se K€KpLTOLL, €V
TtOV KO.TCL (JL€pOS y€VTjO€TOLL KpiVO\x£vU)V 3 COOT* dv TO
OLVTO KOLL Kpiv€lV KCLL KpiVeoOai KOL TO K€KpLKOS TO
KplTiqpiOV U</>' €T6pOV Kpi6r)G€TO.l KOLK€IVO VIT* dXXoV

95 KCLL OVTOJS €LS CL7T€LpOV. TTpOS TO) Kol b*La(f)OJV€Lo9aL
TO KpLTljpLOV, TO)V fJL€V TOV dvdpOJTTOV KpLTT\pLOV

€lvoll XeyovTOJV, Ttov Se to\s alodiqaeLs : , dXXcov t6v
Xdyov, ivlojv ttjv KaTaXrjrrTLKrjV c^avTaoiav . /cat

6 fX€V avQpOJTTOS /Cat TTpOS O.VTOV $LCL(f)OJV€L Kol TTpOS

tovs d'AAous", ojs hrjXov Ik twv $LOL(f)6pojv vopLcov /cat
iOow. at S' alodrjoeLs ipevSovTaL, 6 Se Xoyog Std-
<f>ojvos. r) Se KaTaXrj7TTLKTj (f)avTacrLa vtto vov
KpLveTGLL /cat d vovs ttolklXojs rpeVerat. dyvcoaTov

OVV loTL TO KpLTTjpLOV KOLL Std TOVTO 7} dA^eta.

96 HrjfjL€Lov t ovk €lvgll' et yap ioTL, (f)acrL, crrjpL€LOV,
tJtol aloQ-qTOV Iotlv r) voyjtov alodrjTov /xeV ovv
ovk €otlv, eVet to aloOrjTov kolvov €otl } to Se
crqfJLtLov lSlov. /cat to pJkv clloOtjtov tcov /card Sta-
cf)opdv, to Se crrjfjLelov tojv irpog tl. voyjtov S' ovk

€cttlv, eVet TO VOTjTOV TfTOL (faoLLVO/JLeVOV eCTTL <f>OLLVO-

ueVou rj dcfyaveg d<f>avovs r) derives (fraLvofxevov r)

(faoLLVOfieVOV d<f)(LVOVS' OvhtV Se TOVTOJV eOTLV OVK

506

IX. JU-90. PYRRHO

on his ability as a thinker or his artfulness, on the
familiarity or the pleasantness of the topie.

Again, they would destroy the criterion by
reasoning of this kind. Even the criterion has either
been critically determined or not. If it has not,
it is definitely untrustworthy, and in its purpose of
distinguishing is no more true than raise. If it has,
it will belong to the class of particular judgements,
so that one and the same thing determines and is
determined, and the criterion which has determined
will have to be determined by another, that other
by another, and so on ad infinitum. In addition to
this there is disagreement as to the criterion, some
holding that man is the criterion, while for some it
is the senses, for others reason, for others the
apprehensive presentation. Now man disagrees
with man and with himself, as is shown by differences
of laws and customs. The senses deceive, and reason
says different things. Finally, the apprehensive
presentation is judged by the mind, and the mind
itself changes in various ways. Hence the criterion
is unknowable, and consequently truth also.

They deny, too, that there is such a thing as a
sign. If there is, they say, it must either be sensible
or intelligible. Now it is not sensible, because what
is sensible is a common attribute, whereas a sign
is a particular thing. Again, the sensible is one of
the things which exist by way of difference, while
the sign belongs to the category of relative. Nor
is a sign an object of thought, for objects of thought
are of four kinds, apparent judgements on things
apparent, non-apparent judgements on things non-
apparent, non-apparent on apparent, or apparent
on non-apparent : and a sign is none of these, so

507

DIOGENES LAERTIUS

dp' eort crrj/deiov. cfyaLvopuevov p,ev ovv cfyaivopcevov
ovk eo~Tiv, errel to (f>aiv6pevov ov Setrat o"r)p.eLov
d(f>aves 8' d(f)avovs ovk ecrriv, inel Set cfxiLveudai

97 TO €KKaAv7TT6fJL€VOV V7TO TWOS' OL(f)aV€S Se (fxLLVO-

pcevov ov SiWrat, kclOoti Set c/>atVeo*#at to erepto
Trape^ov d(f)opfjLrjV KaToXrjijjeojs' (fratvopLevov S' d</>a-

VOVS OVK €GTLV, OTL TO a7]fJ,€tOV TO)V ITpOS Tt OV OVy-

KaTaXafjLpdveoOat d(/>et'Aet tw ov eort o"T)p,eZov , to
Se j.17] eaTiv. ovSev dpa tojv dSrjXcov dv /caraAa/x-
fidvoiTO- hid yap tcov orjpeiojv Ae'yerat ra dSi]Xa
KaTaXap,fidvecr9ai .

'AvOLLpOVGl Se TO aiTLOV COOe' TO OlLtIOV TOiV TTpOS

ti eort* 77pos" ydp to atYtardv ecrrt- ra Se Trpos rt

98 €7TlVO€LTai \XOVOV , VTldpyei V OV' KOI TO aiTlOV OVV

IttivooZt dv fjidvov, eirel etVep eartv avriov t d(/>et'Aet
e^etv to ov XiyeTai cutlov, eVet ovk e err at avriov .
/cat tooirep 6 7raTiqp } pur) TrapovTos tov npds o XeyeTat
TTOT-qp, ovk dv etrj TraT-qp, ovtojotI /cat to aiTiov ov
irdpeaTi Se Trpds o voetrat to atrtov ovtc yap ye-
veais ovTe (f)6opa ovt* d'AAo tl' ovk dp' eartv atrtov.
/cat jjltjv el eartv atTiov, tjtol aaj/xa awpuaTOS Iutiv
avriov tj dod)piaTOV do-ojp,aTov ovSev Se tovtojv
ovk dp* eoTLV a'iTiov. aco/xa jiev ovv crco/xaro?
ovk dv elr\ atrtov, eVetVep d/x(/>drepa tyjv avTrjv
e^et (frvcnv. /cat et to eTepov aiTiov Ae'yerat -nap*

a This conclusion would debar us from all extension of
knowledge beyond what is apparent here and now ; whereas
th<- dogmatists permit us from such facts t<> advance to what
is not immediately evident, the realm of tin- unknown or
as yet unascertained (dtiyXor).

508

IX. 90-98. PYRRHO

that there is no such thing as a sign. A sign is not
'" apparent on apparent," for .what is apparent needs
no sigD : nor is it non-apparent on non-apparent,
tor what is revealed by something must needs
appear ; nor is it non-apparent on apparent, for that
which is to afford the means of apprehending some-
thing else must itself be apparent ; nor. lastlv. is it
apparent on non-apparent, because the sign, being
relative, must be apprehended along with that of
which it is the sign, which is not here the case.
It follows that nothing uncertain can be apprehended ;
for it is through signs that uncertain things are said
to be apprehended. 3

Causes, too, they destroy in this way. A cause
is something relative ; for it is relative to what can
be caused, namely, the effect. But things which are
relative are merely objects of thought and have no
substantial existence. Therefore a cause can only
be an object of thought ; inasmuch as, if it be a
cause, it must bring with it that of which it is said
to be the cause, otherwise it will not be a cause.
Just as a father, in the absence of that in relation
to which he is called father, will not be a father,
so too with a cause. But that in relation to which
the cause is thought of, namely the effect, is not
present ; for there is no coming into being or passing
away or any other process : therefore there is no
such thing as cause. Furthermore, if there is a
cause, either bodies are the cause of bodies, or things
incorporeal of things incorporeal ; but neither is the
case ; therefore there is no such thing as cause.
Body in fact could not be the cause of body, inasmuch
as both have the same nature. And if either is

509

DIOGENES LAERTIUS

oaov ecrrt vdjiia, /cat to Xomov, crdJLia ov, a'lTiov
99 yevqoerai. koivcos 8'" d/jicfyorepcov clltiojv ovtojv,
ovhev ecrrat to Tidaypv . dcroJLiaTov 8' aoco^drov
ovk dv elt) aiTiov oia tov civTov Xoyov dcrcofjiaTOV 8e
ocojxaros ovk ecrrtv aiTiov, eVet ovSev dorwpiaTov
7TOLel owfjLa. adjiia 8' daojLiaTov ovk dv et'77 alnov,
on to yevojJLevov r^s* Tracr^oucn]? vXrjs o(/>et'Aet elvai'
Lirjoev Se 7rdox ov & ta T o dcra>/xarov elvat oi>& dv vno

TLVOS yeVOLTO' OVK €GTl TOIVVV OLLTIOV . CO CJVV€ICJ-

dyerai to dwirourdrovs elvai rag tcov oXcov dpxdg-
8et yap elvau tl to ttoiovv /cat Spcov.

'AAAa pLTjv ovhe Kivrjois ecrrt* to yap Kivoviievov
Tyrol iv to e'ort tottco kw sural rj iv to litj k'orTiv /cat
iv (h Liev eart tottco ov KiveiTai, iv a> 8' ovk sotiv
ovhe KiveiTai' ovk eartv ovv Kivrjais.
100 'Avfipovv 8e /cat Lid9r)criv. eiTrep, cf>acri, 8tSaa/ce-
rat rt, tJtoi to ov tco etVat StSacr/cerat r) to p,rj dv
to) firj eivai. ovt€ 8e to ov tco elvai StSdcr/cerat
— r) yap tow ovtcov tbvais nam c/>atWrat /cat
yivojcrK€Tai — ovt€ to fjirj dv to) fjiTj ovti' TO) yap
firj ovti ovoev avfxpeprjKev, ojcrr ovoe to oida-
OKeodai.

Ovoe lltjv yevevis ecrrt, cpacriv. ovTe yap to ov
ytVerat, eart yap, ovTe to lit] dv, ovSe yap vc^eaTiqKe-
510

IX 98 LOO. PY11RHO

called a cause- in so far ;b it is a body, the other,
being a body, will become a cause. But if both be
alike causes, there will be nothing to be acted upon
Nor can an incorporeal thing be the cause of an
incorporeal thing, for the same reason. And a thing
incorporeal cannot be the cause of a body, since
nothing incorporeal creates anything corporeal. And,
lastly, a body cannot be the cause of anything
incorporeal, because what is produced must be of
the material operated upon ; but if it is not operated
upon because it is incorporeal, it cannot be produced
by anything whatever. Therefore there is no such
thing as a cause. A corollary to this is their state-
ment that the first principles of the universe have
no real existence ; for in that case something must
have been there to create and act.

Furthermore there is no motion ; for that which
moves moves either in the place where it is or in a
place where it is not. But it cannot move in the
place where it is, still less in any place where it
is not. Therefore there is no such thing as
motion.

They used also to deny the possibility of learning.
If anything is taught, they say, either the existent
is taught through its existence or the non-existent
through its non-existence. But the existent is not
taught through its existence, for the nature of
existing things is apparent to and recognized by all ;
nor is the non-existent taught through the non-
existent, for with the non-existent nothing is ever
done, so that it cannot be taught to anyone.

N<»r. say they, is there any coming into being.
For that which is does not come into being, since
it is ; nor yet that which is not, for it has no sub-

;.i i

DIOGENES LAERTIUS

to oe /xt) ixfyearajs jxtj^ ov ovhk to yiveordai

eVTU)(7JK€.

101 Ouoet re fir) elvai dyadov t) kolkov el yap ri
€<jtl <f)V(j€i dyadov Kal KaKov s rraaiv 6<f)eLXei dyadov
rj KaKov V7rdpx€Lv, LucrTrep t) xlojv iraai ipv^pov
kolvov 8' ovSev TrdvTOJv dyadov rj KaKov iariv ovk
dpa icrrl <f}vo~€i dyadov r) KaKov. rjroi yap irav
to vtto tlvos So^a^ofxevov prjreov dyadov tj ov ttolv
Kal Trav fji€V ov prjreov, eirel to avTO ixj^ ov jjlcv
So£a£erai dyadov, oj? t) t)oovt) vtto 'EmKoupoir
t></>' ov Se KaKov, vtt* 'AvTLcrdevovs. crvfAfirjcreTai
Toivvv to ai)TO dyadov t elvat Kal /ca/coV. €L 8*
ov Trav Xeyofiev to vtto tlvos So^a^ofievov dyadov,
oerjoet TjfjL&s hiaKpiveiv tcls oo£as' oirep ovk
€vh€\6}X€v6v ioTL olol tt)v loood iveiav tcjv Xoyojv.
dyvojorTOV ovv to (f)VG€L dyadov.

102 "Eoti Se Kal tov oXov ttjs avvaycxjyrjg avTwv
Tponov avviSelv eK twv aTToXet^deiGajv ovvTatjecuv .
avTOs fJLev yap 6 Tlvppajv ovSev aTreXiTrev, ol /jlcvtol
crvvrjdeis avTov Tlijlwv Kal Alvealhiqiios Kal Nou-
firjvios Kal T\avo~uf)dvrjs Kal aXXoi tolovtol.

Qls dvTiXiyovTts ol Soy/xart/cot (f>ao~iv avTovs
KaTaXanfidveadai Kal boyfjiaTL^etv iv a> yap
hoKovat SceXeyx^tv KaTaXafxj3dvovTac /cat yap ev
tw avTO) KpaTVvovoi Kal hoy jiaT trover i. Kal yap
ot€ <f)aal /jlt)$€V opl^eiv Kal TravTi Xoyco Xoyov
dvTLKelordaL, aura raura Kal opi^ovTai Kal hoy-

103 p.aTiQovui. Trpos ovg dnoKpivovTai, Yiepl jxev d>v

a § 77.
512

IX. 100-103. PYRRHO

stantial existence, and that which is neither sub-
stantial nor existent cannot have had the chance of
coming into being either.

There is nothing good or bad by nature, for if
there is anything good or bad by nature, it must
be good or bad for all persons alike, just as snow is
cold to all. But there is no good or bad which is
such to all persons in common ; therefore there is
no such thing as good or bad by nature. For either
all that is thought good by anyone whatever must
be called good, or not all. Certainly all cannot be so
called ; since one and the same thing is thought good
by one person and bad by another ; for instance, Epi-
curus thought pleasure good and Antisthenes thought
it bad ; thus on our supposition it will follow that
the same thing is both good and bad. But if we say
that not all that anyone thinks good is good, we shall
have to judge the different opinions ; and this is im-
possible because of the equal validity of opposing argu-
ments. Therefore the good by nature is unknowable.

The whole of their mode of inference can be
gathered from their extant treatises. Pyrrho himself,
indeed, left no writings, but his associates Timon,
Aenesidemus, Numenius and Nausiphanes did ; and
others as well.

The dogmatists answer them by declaring that
the Sceptics themselves do apprehend and dogmatize ;
for when they are thought to be refuting their
hardest they do apprehend, for at the very same
time they are asseverating and dogmatizing. Thus
even when they declare that they determine nothing,
and that to every argument there is an opposite
argument, they are actually determining these very
points and dogmatizing. The others reply, " We

vol. ii 2 l 513

DIOGENES LAERTIUS

cos" dvdpcoTTOL TrdcrxofJLev, optoXoyovpLev /cat yap on
r)fi€pa iorl Kal otl £d)/zev /cat d'AAa 7roAAd twv
ev rev filco (fxLLvofievajv OLayivto(jKOfJL€V irepl o' tbv
ol ooy/xart/cot hiafiefiaiovvrai rep Xoyto, <f)dp,€Voi
KaT€LXij(j)daL, 7T€pl tovtlov eW^o/zev co? dorjXajv,
fjiova Se rd 7rddrj yLvojcrKOpL€V . to puev yap otl
opcjfxev 6p,oAoyovfJL€v /cat to otl Tohe voovpLev
yivd)crKOfjL€v } 7t<jl)s S' opebpuev 7) 7t(jjs voovpuev ayvoov-

fJL€V Kal OTL TO$€ XtVKOV <f)aLV€TaL St^y^/XaTt/cdjS"

Aeyofiev, ov Sta/^e/^atovuevot otl /cat ovtojs €o~tl.

7T€pL 8e TTjS OvheV OpLL^OJ (f)OJVrjS Kal TLOV OfJLOLOJV

104 Xiyop^ev d>s ov ooypLaTajv ov yap etcrtv o/xota tlo
XeyeLv otl cr^atpoeto^s- itrnv d /cocr/xos". dAAa yap
to pkv dorjXov, at S' i^opLoXoyyjcreLS etcrt. ev oj
ovv Xeyopuev p^qhev opl^Lv, ouS' auTO tovto opl^opLev.

IldAtv ol ooy/xaTt/cot (/>aatv Kal t6v filov avTovs
dvaLpelv, ev to irdvT eK^dXXovatv e£ cbv 6 filos
crvveoTrjKev. ol Se ifjevoeadal, <f>aoLV avTovs' ov yap
to opav dvaLpelv, dAAd to ttlos opav ayvoelv. Kal
yap to cf>aLv6p,evov TLdepieda, ovx tbs Kal tolov-
tov ov. Kal otl to irvp /catet aladavopueda' el oe

105 cf>vuLv e^et KavaTLKrjv enexopLev. Kal otl KLvelTaL
tls f3\e7Top,ev } Kal otl cpOelpeTaL 1, ttcos Se Taura
ytVerat ovk lapLev. piovov ovv, (fracrlv, avSLtTTapeda
Trpos Ta 7rapvcf)LcrTdpL€va rot? tf>aLVopLevoLs do^Aa.
/cat yap 6t€ ttjv elKova e£oxds XeyopLev £X eLV > T °
cf)aLv6pL€vov &Laaacf)ovpL€V OTav 8' eL7ra>pLev /jltj e\eLV
avTTjv i£oxds, ovk€tl o ^atVerat, eTepov oe XeyopLev

(popeirai coni. Apelt.

i.e. all we know is that we feel. Cf. supra, ii. § 92.

6 §74.

514

IX. 103-105. PYRRHO

confess to human weaknesses ; for we recognize that
it is day and that we are alive, and many other
apparent facts in life ; but with regard to the things
about which our opponents argue so positively,
claiming to have definitely apprehended them, we
suspend our judgement because they are not certain,
and confine knowledge to our impressions/ For we
admit that we see, and we recognize that we think
this or that, but how we see or how r we think we
know not. And we say in conversation that a
certain thing appears white, but we are not positive
that it really is white. As to our ' We determine
nothing ' and the like, 5 we use the expressions in
an undogmatic sense, for they are not like the
assertion that the world is spherical. Indeed the
latter statement is not certain, but the others are
mere admissions. Thus in saying ' We determine
nothing,' we are ?wt determining even that."

Again, the dogmatic philosophers maintain that
the Sceptics do away with life itself, in that they
reject all that life consists in. The others say this
is false, for they do not deny that we see ; they only
say that they do not know how we see. " We admit
the apparent fact," say they, " without admitting
that it really is what it appears to be." We also
perceive that fire burns ; as to whether it is its
nature to burn, we suspend our judgement. We see
that a man moves, and that he perishes ; how it
happens we do not know. We merely object to
accepting the unknown substance behind phenomena.
When we say a picture has projections, we are
describing what is apparent ; but if we say that it
has no projections, we are then speaking, not of
what is apparent, but of something else. This is

r (

DIOGENES LAERTIUS

66 eV KOLL 6 Tl/JLOJV €V TO) HvdojVL <f)T)GL fjLTJ €K^€^Tj-

Kevai rrjv GvvijdeLav. /cat ev rot? 'I^SaA/xots" ovtoj
XeyeL,

dAAct to (fxLLVojJLevov ttovtt) odevei ovirep av eXOr].

/cat ev rots Hepl alodrjcrecov cf>r)OL } " to /xe'At on
earl yXvKV ov rlQ-qfiL, to S' otl </>atWrat ofioXoyoj."

10 6 K a ^ AtVeat'o^/xos" iv to) TrpojTO) tojv Wvppojveiojv
Xoyojv ovhev (jj-qGLV 6pLt,eLV tov Wvppojva Soy/xaTt/ctos"
otd Trjv avTLXoyiav, toZs Se (fjaLvofxevoLs aKoXovdelv.
raura. Se XeyeL ko\v toj Kara, aortas' kolv toj W.ep\
t s r]Tr]GeoJS . dAAd /cat Zet^ts" o AtWatS^/xou yvcopL-
fios ev to) He pi Slttojv Xoyojv /cat ^Avrio^os 6
AaoSt/ceu? /cat 'A-n^AAa? «> toj ^AypLTnrq: rtfleacrt
ra. (j)a.Lv6fjL€va piova. cgtlv ovv KpLTiqpLov /card

TOVS GK€1TTLKOVS TO <f>0LLv6fJLeVOV, OJ? /Cat Alv€Gl-
SrjfJLOS (f)7]GLV OVTOJ §€ /Cat 'ErTLKOVpOS. ArjflOKpLTOS

Se pL7]Sev eXvaL tojv (fraLvofxevojv, tol Se /xt) etvat.

107 77pOS" TOVTO TO KpLTT\pLOV TOJV (JjCLLVOULeVOJV OL Soy-
fJLOLTLKOL (f)CLGLV OTL OT 6.TTO TOJV O.VTOJV Std(/>OpOt
TTpOGTTLTTTOVGL (jjOVTOGLaL, OJS 0770 TOV TTVpyOV r)

GTpoyyvXov r) TeTpaycovov, 6 gketttlkos el p-ev
ovSeTepav irpoKpLvel, aTTpaKTrjoeL- el he ttj eTepa
Ka.TaKoAov9r]Gei , ovkItl to iGOGdeves, 0acrt, rots"

(fyOLLVOfJLeVOLS aTTohoJGeL. TTpOS OVS Ol GKeTTTLKOL
(fjCLGLV OTL OTe TTpOGTTLTTTOVGLV dAAotat (fraVTCLGLCLL,

6/carepa? epovfiev </>atWo^ar /cat Std tovto to.
(fyoLLVOfieva tlSIvol otl ^atVerat. TeXos he ol

GKeTTTLKOL <f>(LGL TTjV €1TOyr\V > fj GKLO.S TpOTTOV lit'

a Fr. 69 D.

6 i.e. the one has as much right to be called an appearance
as the other.
516

IX. 105-107. PYRRHO

what makes Timon say in his Python that he has
not gone outside what is customary. And again in
the Conceits lie says ° :

But the apparent is omnipotent wherever it goes ;

and in his work On the Senses, " I do not lay it down
that honey is sweet, but I admit that it appears
to be so."

Aenesidemus too in the first book of his Pyrrhonean
Discourses says that Pyrrho determines nothing
dogmatically, because of the possibility of con-
tradiction, but guides himself by apparent facts.
Aenesidemus says the same in his works Against
Wisdom and On Inquiry. Furthermore Zeuxis, the
friend of Aenesidemus, in his work On Two-sided
Arguments. Antiochus of Laodicea, and Apellas in
his Agrippa all hold to phenomena alone. Therefore
the apparent is the Sceptic's criterion, as indeed
Aenesidemus says ; and so does Epicurus. Demo-
critus, however, denied that any apparent fact
could be a criterion, indeed he denied the very
existence of the apparent. Against this criterion
of appearances the dogmatic philosophers urge that,
when the same appearances produce in us different
impressions, e.g. a round or square tower, the Sceptic,
unless he gives the preference to one or other, will
be unable to take any course ; if on the other hand,
say they, he follows either view, he is then no longer
allowing equal value to all apparent facts. The
Sceptics reply that, when different impressions are
produced, they must both be said to appear b ; for
things which are apparent are so called because
they appear. The end to be realized they hold to
be suspension of judgement, which brings with it

517

DIOGENES LAERTIUS

aKoXovdel r) drapa^la, to? zf>acriv ol re irepl rov

108 TlpLajva Kal AlvecrLhrj/jLov ovre 1 yap ra8' eXovfieda
r) ravra cfcev^o/jLeOa ova irepl r)fJL&s eari- rd 8' 6'cra
7Tepl rjfjL&s ovk ecrriv , dXXa kclt dvdyKrjv, ov hvvd-

fJL€0CL (f)€Vy€LV, (1)9 TO 7T€LVTJV Kdl hoffrjv KOLL dXy€ 1v '

ovk eari yap Xoyco irepueXelv ravra. Xeyovrmv
he rcov ooyfiariKcbv to? hvvrjcrerai fiiovv 6 gk€tt-
riKos p.r) (f>€vyajv ro, el KeXevodeir], KpeovpyeZv
rov irarepa, tbaalv ol GKeirriKol ojs" hvvqoerai
fitovv <d'jGre> * * irepl rdv hoyfxariKcov E,r)rr)o~eojv
erre-xeiVy ov irepl rcov fiicoriKcov Kal rrjprjriKcov.
coo-re Kal alpovpLeOd n Kara rrjv crvvrjdeiav Kai
(f)evyofiev Kal vopbois vpcopieda. rives he Kal rrjv
drrddeiaVy dXXot he rrjv irpaorryra reXog einelv
(f>aoi rovg uKeirriKOVS .

Ke</>. ij8'. TIMQN

109 ' AiroXXcovlhrjs 6 NiKaevs 6 nap* -qpucov ev rco
irpcorcp rcov EtV rovs HlXXovs vno\ivr][iari i a
irpoucj)covel Tifiepicp Kaicrapi, <f)r)al rov Ti/xtova
etvac irarpog [Lev Ti^ap^ou, QXiduiov he ro yevos'
veov he KaraXeicjidevra yppeveiv, eneira Kara-

1 ovre] avroi coni. Apelt.

a Td 5' oaa irepl rj/xcis ovk <!o~tiv, dXXa /car' dvdyKtjv, ov
dwd/xeda (pevyeiv. This is explained by Sext. Emp. Pyrrh.
Hyp. i. 29 6xXetcr#cu (pa/xeu (sc. rov (XKeirTLKbv) virb tCjv ko.t-
TjvayKao-fxevut' : " For we admit that we feel cold, that we are
thirsty," etc.

6 i.e. a calm, the opposite of an excitable, temperament :
cf. Plato, Lys. 211 e trpq.dis ^x w -

c '0 7rap' 7?/awj/. Reiske took this to mean " my fellow-
citizen," 6 t?7s rjfxerepas iroXem. Hence Usener inferred that
Nicias of Nicaea was the author here used by D. L. ; but
518

IX. 107-ioo. PYRRHO— TIMON

tranquillity like its shadow : so Timon and Aenesi-
demus declare. For in matters which are for us to
decide we shall neither choose this nor shrink from
that : and things which are not for us to decide
but happen of necessity, such as hunger, thirst and
pain, we cannot escape, for they are not to be
remoyed by force of reason. And when the dog-
matists argue that he may thus live in such a frame
of mind that he would not shrink from killing and
eating his own father if ordered to do so, the Sceptic
replies that he will be able so to live as to suspend
his judgement in cases where it is a question of
arriving at the truth, but not in matters of life and
the taking of precautions. Accordingly we may
choose a thing or shrink from a thing by habit and
may observe rules and customs. According to some
authorities the end proposed by the Sceptics is
insensibility ; according to others, gentleness. 5

Chapter 12. TIMON (c. 320-230 b.c.)

Timon, says our c Apollonides of Nicaea in the
first book of his commentaries On the SUU, which
he dedicated to Tiberius Caesar, was the son of
Timarchus and a native of Phlius. Losing his parents
when young, he became a stage-dancer, but later

nothing that we know of this Xicias tends to confirm such
a conjecture. In favour of the translation adopted by
most scholars it may be urged that Strabo calls the Stoics
ol -rj/j-erepoi, just as Cicero calls the Academics " nostri."
Even if we accept this meaning, " a Sceptic like myself," a
further subtlety arises. Is I). L. here speaking in his own
person or has he merely transcribed 6 trap ij/xwv from a
monograph of a Sceptic ? Something may be urged on
either side ; for reasons given in Introd. p. xiii, the former
conjecture seems somewhat more probable.

519

DIOGENES LAERTIUS

yvovra aTToSrj/jLrjoraL els Meyapa Trpos UtIXttojvcl'
KOLK€Lvto ovvhiarpiipavra avOis eiraveXdelv ot/caSe
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h-qpuTjuai \ierd rrjs yvvaiKos K&Kei Starplfieiv ecog
avrw naioes eyevovro, wv rov p,ev rrpecr^vrepov
Hdvdov eKaXeoe Kal larpiK-qv ehiha^e Kal hiaooyov

no rov fiiov KareXirre. 6 8' eXAoyipuos rjv, ws Kal
Hwrlwv ev rep evheKarw <§>7)oiv. airopwv \xevroi
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reXevrrjs, oXiyov ypovov els Qrjfias SiaopafJbwv.
eyvwadrj Se Kal ' Avriyovw rw fiacnXel Kal IlroXe-
fjuatw rw QcXaoeX^w, ws avros ev rols IdfipoLs
avrw fxaprvpel.

T Hv 8e, <f>rjolv 6 ■ Avrlyovos, Kal (f>LXo7r6rrjS Kal
arro rwv (f)LXoorocf)Ojv el cr^oAa^ot 7roir]\xara ovv-
eypa(f>e Kal ernq Kal rpayojolas Kal oarvpovs
Kal Spa/xara koj(juk<i rpiaKovra, rd oe rpayiKa

ill e^rjKOvra, crlXXovs re Kal Kivaloovs. <j>eper at S'
avrov Kal KaraXoydoiqv ^i^Xia els errwv reivovra
p,vpidoas Svo, wv Kal 'Avrlyovos 6 Kapvcrrtos
jxejjbviqrai, dvayey parous avrov Kal avros rov
plov. rwv he oiXXwv rpia eoriv, ev ols ojs av
VKerrriKos wv ndvras XoiSopel Kal oxAAaxWt rovs
SoyfiariKovs ev TrapwSlas eioei. wv ro fiev npwrov
avroht-qyqrov e^et rrjv eppLrjveiav, ro Se Sevrepov
Kal rpirov ev StaXoyov cr^/xan. (f>aLverat yovv
avaKpivwv "Eevocfrdvrjv rov KoXo(f)wvLov irepl e/ca-
orrwv, 6 8' avrw Strjyovfievos iarc Kal ev p,ev rw
hevrepw irepl row apyaiorepwv , ev oe rw rp'irw
520

IX. 109-m. TIMON

took a dislike to that pursuit and went abroad to
Megara to stay with Stilpo ; then after some time
he returned home and married. After that he went
to Pvrrho at Elis with his wife, and lived there until
his children were born ; the elder of these he called
Xanthus. taught him medicine, and made him his
heir. This son was a man of high repute, as we
learn from Sotion in his eleventh book. Timon, how-
ever, found himself without means of support and
sailed to the Hellespont and Propontis. Living now
at Chalcedon as a sophist, he increased his reputation
still further and, having made his fortune, went to
Athens, where he lived until his death, except for a
short period which he spent at Thebes. He was
known to King Antigonus and to Ptolemy Phil-
adelphia, as his own iambics a testify.

He was, according to Antigonus, fond of wine, and
in the time that he could spare from philosophy
he used to write poems. These included epics,
tragedies, satyric dramas, thirty comedies and sixty
tragedies, besides silli (lampoons) and obscene
poems. There are also reputed works of his extend-
ing to twenty thousand verses which are mentioned
by Antigonus of Carystus, who also wrote his life.
There are three silli in which, from his point of view
as a Sceptic, he abuses every one and lampoons the
dogmatic philosophers, using the form of parody.
In the first he speaks in the first person throughout,
the second and third are in the form of dialogues ;
for he represents himself as questioning Xenophanes
of Colophon about each philosopher in turn, while
Xenophanes answers him ; in the second he speaks
of the more ancient philosophers, in the third of the

Possibly the proem of the Silli.

.VJI

DIOGENES LAERTIUS

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ol fxev oio)kovt€S drjptbori rovs pLadrjrds, ot ok
(jievyovres , KaOdnep /cat o Tipicov."

113 T Hv Se /cat d^u? vorjcrac /cat Stauu/CT^pt'oar
</>tAoypap,p,aTos' re /cat rot? TTOLrjTaZs fivdovg
ypdipai, ikclvos /cat opa/zara avvhiaridevai. /xer-
eSt'Sou Se toji^ rpaycpSiwv 'AAe^dVSpcp /cat 'O/x^paj.

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(f>aal Se /cat "Aparov TrvdeoOai avrov ttcos ttjv

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et rot? ap^atot? aVrtypa^ot? Ivrvyyavoi /cat 1x77

TOt? 17817 $Lajp9tOfJL€VOLS." €LK7J T€ aUTOJ €/C€tTO TO

Fr. 1 D.

6 Diels regards the passage from /cai £^77, § 110, down to
Ti/zwj/ 6 fiHT&vdpiOTros, § 112, as an insertion, disturbing the
symmetry of the materials derived from Antigonus of
Carystus.
522

IX. 111-113. TIMON

later, which is why some have entitled it the Epilogue.
The first deals with the same subjects, except that
the poem is a monologue. It begins as follows a :

Ye sophists, ye inquisitives, come ! follow !

He died at the age of nearly ninety, so we learn
from Antigonus and from Sotion in his eleventh
book. I have heard that he had only one eye ;
indeed he used to call himself a Cyclops. There
was another Timon, the misanthrope. 6

Xow this philosopher, according to Antigonus, was
very fond of gardens and preferred to mind his own
aifairs. At all events there is a story that Hieronymus
the Peripatetic said of him, " Just as with the
Scythians those who are in flight shoot as well as
those who pursue, so, among philosophers, some
catch their disciples by pursuing them, some by
fleeing from them, as for instance Timon."

He was quick to perceive anything and to turn up
his nose in scorn ; he was fond of writing and at all
times good at sketching plots for poets and collaborat-
ing in dramas. He used to give the dramatists Alex-
ander and Homer materials for their tragedies . c When
disturbed by maidservants and dogs, he would stop
writing, his earnest desire being to maintain tran-
quillity. Aratus is said to have asked him how he
could obtain a trustworthy text of Homer, to which
he replied, " You can, if you get hold of the ancient
copies, and not the corrected copies of our day."
He used to let his own poems lie about, sometimes

c i.e. he collaborated with these two tragic poets, Alex-
ander the Aetolian and Homer of Byzantium, partly by
furnishing them with plots, partly by handing over scenes
from unpublished plays of his own, or other similar material.

523

DIOGENES LAERTIUS

114 TTOL-qfioLTa, ivlore rjfjLt^pajra' ware Kal Z,co7Tvpco
rep pryropi dvayivojcrKOvrd tl €7tltvXltt€lv Kal
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TS' dpiurav uvy\ojpelv. (J>acrl S' avrov 'Ap/cecrt-
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avros re erepo^OaXpios Kal 6 AtoaKovplh-qs fxaBf]-

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Se nod* vtto rov ' ApKeoiXdov hid ri rrapeii] Ik
Orjfiow, €(f>-q } " Iv vfJL&s dvanertra\xivovs opcov
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rots olXXols €7rr)V€K€V avrov iv raj imypa^opLevo)
'Ap/ceorAaou rrepiheirrvoy .

Tovrov Sidooxos, ws puev ^Slrjvohorog (f)7]cri,
yeyovev ovSeis, aAAa oiiXiirev rj dyajyrj <eojs avrrjv
YlroXefxalog 6 Kvp-qvalos dveKriqaaro . d>s 8* ^Xtttto-
fioros (j)TjGL Kal Zamajy, oirjKovcrav avrov Aioa - -
Kovpih-qs ¥>JvrrpLOS Kal NikoAo^os - 'PoStos" Kal
"Ev(f)pdvojp ZeAeu/ceus- YlpavXovs r drro Tpojdoos,

a Similar carelessness is recorded of Lamartine.

I -ually explained, after Diogenianus, of two notorious
thieves, Attagas the Thessalian and Xumenius the Corinthian.
There may, however, be a sly hit at Pyrrho's disciple
524

IX. 114-115. TIMON

half eaten away. Hence, when he came to read parts
of them to Zopyrus the orator, he would turn over
the pages and recite whatever came handy ; then,
when he was half through, he would discover the
piece which he had been looking for in vain, so careless
was he. a Furthermore, he was so easy-going that he
would readily go without his dinner. They say that
once, when he saw Arcesilaus passing through the
" knaves-market," he said, " What business have you
to come here, where we are all free men ? " He
was constantly in the habit of quoting, to those who
would admit the evidence of the senses when con-
firmed by the judgement of the mind, the line —

Birds of a feather flock together. 6

Jesting in this fashion was habitual with him. When
a man marvelled at everything, he said, " Why do
you not marvel that we three have but four eyes
between us ? " for in fact he himself had only one
eye, as also had his disciple Dioscurides, while the
man whom he addressed was normal. Asked once
by Arcesilaus why he had come there from Thebes,
he replied, " Why, to laugh when I have you all in
full view ! " Yet, while attacking Arcesilaus in his
Silli, he has praised him in his work entitled the
Funeral Banquet of Arcesilaus.

According to Menodotus he left no successor, but
his school lapsed until Ptolemy of Cyrene re-estab-
lished it. Hippobotus and Sotion, however, say that
he had as pupils Dioscurides of Cyprus, Nicolochus
of Rhodes, Euphranor of Seleucia, and Praylus of the

Numenius (supra, § 102). Or merely the birds partridge
and woodcock may be meant, not any Mr. Partridge
and Mr. Woodcock.

525

DIOGENES LAERTIUS

6V ovrco KOLprepLKog iyevero, Kadd (f>rjcn QvXapxos
tcrropojv, war dStVoj? VTrofxelvai ojs" inl irpohooLa
KoXaadrjvai, p.rjhe Xoyov rovs rroXiras Kara^ubcras.
116 Yjixfcpavopos Se hufjKovaev JLvfiovXos 'AAe^av-
hpevs, ov UroXepLalog, ov HapTrrjSajv /cat 'Hpa-
KXeiSrjs, 'Hpa/cAet'Sou 8' Alveolh-qpios Kvcoouos,
os /cat Hvppajveiajv Xoyojv o'/ctoj crvveypou/je fiifiXLa'

OV 7^€V^l7T7TOS 6 TToXlTiqS , OV Zj€v£l$ 6 TlOVlOTTOVS,
OV 'AvTLOXOS Aa.O$lK€VS 0L7TO AvKOV TOVTOV §6

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6 ifjareLpLKos, ov Kal ra Se/ca tojv X/ce7rrt/cojv /cat
aAAa /caAAtcrra* He^rov 8e SirjKOVcre Haropvlvos 6
K.v9r]vas, efxireLpiKos /cat clvtos.

° This is probably the same person as is referred to by
Clem. Alex. Strom, iv. 56, where the text reads IIcu>\os 6
AdKodov ypupifjLos. His heroic end was also extolled (Clement
says) by Timotheus of Pergamum. See Wilamowitz, Phil.
Unters. iv. p. 107.

526

IX. 115-116. TIMON

Troad.° The latter, as we learn from the history of
Phylarchus, was a man of such unflinching courage
that, although unjustly accused, he patiently suffered
a traitor's death, without so much as deigning to
speak one word to his fellow-citizens.

Euphranor had as pupil Eubulus of Alexandria ;
Eubulus taught Ptolemy, and he again Sarpedon and
Heraclides ; Heraclides again taught Aenesidemus
of Cnossus, the compiler of eight books of Pyrrhonean
discourses ; the latter was the instructor of Zeuxippus
his fellow-citizen, he of Zeuxis of the angular foot
(yiDVLoirovi, Cruickshank), he again of Antiochus of
Laodicea on the Lycus, who had as pupils Menodotus
of Nicomedia, an empiric physician, and Theiodas of
Laodicea ; Menodotus was the instructor of Herodotus
of Tarsus, son of Arieus, and Herodotus taught Sextus
Empiricus, who wrote ten books on Scepticism, and
other fine works. Sextus taught Saturninus called
Cythenas, 5 another empiricist.

6 Possibly KvdaOrjvaievs, i.e. a member of the well-known
Attic deme, into which even Italians with such names as
Saturninus might, penetrate under the cosmopolitan empire
of the Severi.

527

I

EniKOYPOS

1 'ErrLKOvpos Neo/cAdous" /cat ^aipeorpdrrjs, 9 Adrj-
valos, rwv otJ/jlojv TapyiJTTtos, yevovs rod rcbv
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(frrjGLV err] yeyovws TeTrapeovcatSe/ca. 'AvroAAd-
ocopos 8' d 'Em/cod/seto? eV tw 7Tpcorcp irepl rod

528

BOOK X

EPICURUS (341-271 b.c.)

JEpicurus, son of Neocles and Chaerestrate, was a
citizen of Athens of the deme Gargettus, and, as
Metrodorus says in his book On Noble Birth, of the
family of the Philaidae. He is said by Heraclides °
in his Epitome of Sotion, as well as by other author-
ities, to have been brought up at Samos after the
Athenians had sent settlers there and to have come
to Athens at the age of eighteen, at the time when
Xenocrates was lecturing at the Academy and
Aristotle in Chalcis. Upon the death of Alexander
of Macedon and the expulsion of the Athenian
settlers from Samos by Perdiccas, & Epicurus left
Athens to join his father in Colophon. For some
time he stayed there and gathered disciples, but
returned to Athens in the archonship of Anaxicrates. c
And for a while, it is said, he prosecuted his studies
in common with the other philosophers, but after-
wards put forward independent views by the founda-
tion of the school called after him. He says himself
that he first came into contact with philosophy at
the age of fourteen. Apollodorus the Epicurean,
in the first book of his Life of Epicurus, says

a 'i.e. Heraclides Lembos (F.H.G. iii. p. 70).
b Diod. Sic. xviii. 18. 9. c 307-306 b.c.

vol. ii 2m .529

DIOGENES LAERTIUS

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avayivcoGKeiv, /cat gvv rco irarpl ypdp.fjuara 8t-
odaK€Lv Xvrrpov nvos [XiaQapiov. dXXd /cat rcov

a Cf. Sext. Emp. Adv. math. x. 18, where the story is well
told.

b Fr. 51 D.

e The meaning is : "a schoolmaster like his father before
him." Cf. Dem. I)e cor. § 258 d/ia t<2 irarpl irpbs t$ 8i8a-

530

X. 2-4. EPICURUS

that he turned to philosophy in disgust at the
schoolmasters who could not tell him the meaning of
" chaos " in Hesiod/ 1 According to Hermippus, how-
ever, he started as a schoolmaster, but on coming
across the works of Democritus turned eagerly to
philosophy. Hence the point of Timon's allusion b
in the lines :

Again there is the latest and most shameless of the
physicists, the schoolmaster's son c from Samos, himself the
most uneducated of mortals.

At his instigation his three brothers, Neocles,
Chaeredemus, and Aristobulus, joined in his studies,
according to Philodemus the Epicurean in the tenth
book of his comprehensive work On Philosophers ;
furthermore his slave named Mys, as stated by
Myronianus in his Historical Parallels. Diotimus d the
Stoic, who is hostile to him, has assailed him with
bitter slanders, adducing fifty scandalous letters as
written by Epicurus ; and so too did the author who
ascribed to Epicurus the epistles commonly attributed
to Chrysippus. They are followed by Posidonius the
Stoic and his school, and Nicolaus and Sotion in the
twelfth book of his work entitled Dioclean Refutations,
consisting of twenty -four books ; also by Dionysius of
Halicarnassus. They allege that he used to go round
with his mother to cottages and read charms, and
assist his father in his school for a pitiful fee e ;
further, that one of his brothers was a pander and

<jKa\eiu) irpoceopevuv. From Aristophanes, Acharn. 595-7, it
seems that patronymics were used of persons engaged in
hereditary occupations.

d One Diotimus who calumniated Epicurus and was
answered by the Epicurean Zeno is mentioned by Athenaeus,
xiii. 611 b, as having been put to death.

• Compare again Dem. I)e cor. § 258.

531

DIOGENES LAERTIUS

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dva£ } cf)[Xov Aeovrdpiov, o'lov KporoOopvfiov rjp&s
ive7rXrjaas dvayvovras gov to eTTiOToAiov irpos Se
06/xtcrrav rrjv Aeovrecos yvvaiKa Otos* re <f>rj<jiv
elpiL, edv fxrj Vfiels irpos pie d<f)iK7]cr9e, avro? rpt-
kvAmjtos, ottov dv vp,ets /cat Qe/xtWa 7rapaKaArjre ,
codelodai. rrpos he YlvdohcAea cbpalov ovra Ka#-
eSou/xat cf>rjGL TrpoahoKcov rrjv lp,eprrjv /cat looOeov
gov elaohov. /cat 7raAtv npos OepLicrrav ypd(f>cov
vopil^eiv avrfj irapaivelv , Kadd <f)r)Gi Qeohcopos ev

6 rep rerdpra) rcov Upos 'E77 iKovpov. /cat a'AAats"
Se 77oAAats- eraipais ypdcftetv, /cat /xaAtcrra Aeovrlcp,
tjs /cat MrjTpoScopov epaaOrjvai. ev re too Uepl

a Mithras was a Syrian. Of. Pint. Contra Epic. 1097 b;
Adv. Col. I l >6-e.

6 A perplexing passage. (1) As TrapaiveTLKr/ is for the
Stoics that branch of ethics which makes personal applica-
tion of moral principles, the mss. may he ritrht. (2) By
chanjrintr avrri to o.vtt)v, a little more sting is given to this
tame remark : " he thinks that she preaches." (3) If this

532

X. 4-0. EPICURUS

lived with Leontion the courtesan ; that he put for-
ward as his own the doctrines of Democritus about
atoms and of Aristippus about pleasure ; that he
was not a genuine Athenian citizen, a charge brought
bv Timocrates and by Herodotus in a book On the
Training of Epicurus as a Cadet ; that he basely
flattered Mithras, a the minister of Lysimachus, be-
stowing on him in his letters Apollo's titles of Healer
and Lord. Furthermore that he extolled Idomeneus,
Herodotus, and Timocrates, who had published his
esoteric doctrines, and flattered them for that very
reason. Also that in his letters he wrote to Leontion,
" O Lord Apollo, my dear little Leontion, with what
tumultuous applause we were inspired as Ave read
your letter." Then again to Themista, the wife of
Leonteus : " I am quite ready, if you do not come
to see me, to spin thrice on my own axis and be
propelled to any place that you, including Themista,
agree upon " ; and to the beautiful Pythocles he
writes : " I will sit down and await thy divine advent,
my heart's desire." And, as Theodorus says in the
fourth book of his work, Against Epicurus, in another
letter to Themista he thinks he preaches to her. b
It is added that he corresponded with many courte-
sans, and especially with Leontion, of whom Metro-
dorus also was enamoured. It is observed too that
in his treatise On the Ethical End he writes in these

is one of the fifty scandalous letters alluded to in § 3, Froben's
gut^ TrepcuVeij', which Bignone and Apelt adopt, may be
right. (\) If emend we must, a rude remark is quite as
probable as a compliment, cf. § 8. Hence votxit;€i avr^vy
irapa.<K>ivdv, " he deems her mad," if she says or thinks
so-and-»>, would be in the master's blunt manner, and
Themista (to use the language of Phaalrus, 849 d) vovVeTelrcu
uis wapaKivovcra.

:>33

DIOGENES LAERTIUS

reXov? ypdcj)€Lv ovra)S' Ov yap eyojye e^o) ri
vo-qauj rdyadov, acfxupajv puev rd? Sta xv\u>v
^Soyas', d<f>aipcov oe ras" St' afypohioiojv /cat ras" St'
OLKpoajJidrajv Kal ras Sta fj,op(f)fjs. ev re rfj -rrpog
XivdoKXea eTuaroXfj ypd<\>eiv IlatSetW Se 77aaav,
(jLOLKapie, (f>evye rd/cartov dpd/JLevos. 'Em/cr^-rds'
re KLvaiSoXoyov avrov KaXeZ Kal rd /xaAtara
AotSopet.

Kat pLTjV Kal TLfjLOKpdrr]9 ev roZs eVtypa^o/zeVot?
YtV&pavTols 6 ^IrjrpoSajpov fiev d$eX<f>6s, fxaOrjrrjs
Se avrov rrjs GxoXrjg eKcfiOir-quas <f>T)ol St? aurdv
rrjs TjjJiepa? ifieZv diro rpv(f>rjs, eavrov re oi-qyeZrat
fjLoyts €K(f)vyeLv tcr^uorat ra? WKrepivds eKeivas
<f)iXooo<f>las Kal rj)v {xvoriK-qv eKeiviqv ovvhiayajyqv .
7 rdv re 'I^TTLKOvpov 7roAAa Kara rdv Adyov rjyvor]-
Kevai Kal ttoXv /xaAAov Kara rdv fitov, rd re aa)/xa
eXeecvcus diaKeZadai, ws rroXXcov erdjv fxr) hvvaadai
dird rod (f)op€iov SiavacrrrjvaL' \ivdv re avaXLoKeiv
rj/jLeprjcrlav els rr)v rpdne^av, d>s avrds ev rfj trpds
Aedvnov eTnaroXfj ypd<f>ei Kal ev rfj TTpos rovs ev
'SlvriXrjvrj (f>iXoo6(f)ovs. ovveZvai re avra> re /cat
ISlrjrpoSdjpu) eraipas Kal aXXas, Ma/z/zaptov /cat
'HSetay /cat 'EpaVrtov /cat Nt/ct'Stov. /cat ev raZs
eTrrd Kal rpiaKovra fiifiXois raZs Ilept <j)Voea)s rd
TrXeZora ravrd Xeyeiv koX dvriypd<\>eiv ev avraZs

a Of Athen. xii. 546 e, who cites the concluding words
more fully thus : /cat ras 5«i /xop(pi)s k<xt' 6\piv ijdeias Kivqaeis :
also vii. 280 a and, for a shorter version than that of D. L.,
vii. 278 f. Of also Cic. Tusc. Disp. iii. 41. The last words
have been taken to refer especially to the pleasures afforded
by music and again by painting and the plastic arts.
But perhaps Epicurus is merely citing typical examples of

534

X. (i-7. EPICURUS

terms a : "I know not how to conceive the good,
apart from the pleasures of taste, sexual pleasures,
the pleasures of sound and the pleasures of beautiful
form." And in his letter to Pythocles : " Hoist all
sail, my dear boy, and steer clear of all culture."
Epictetus calls him preacher of effeminacy and
showers abuse on him.

Again there was Timocrates, the brother of
Metrodorus, who was his disciple and then left the
school. He in the book entitled Merriment asserts
that Epicurus vomited twice a day from over-indul-
gence, and goes on to say that he himself had much
ado to escape from those notorious midnight philoso-
phizings and the confraternity with all its secrets ;
further, that Epicurus 's acquaintance with philosophy
was small and his acquaintance with life even smaller ;
that his bodily health was pitiful, 6 so much so that
for many years he was unable to rise from his chair ;
and that he spent a whole mina daily on his table,
as he himself savs in his letter to Leontion and
in that to the philosophers at Mitylene. Also that
among other courtesans who consorted with him and
Metrodorus were Mammarion and Hedia and Erotion
and Nikidion. He alleges too that in his thirty-
seven books On Nature Epicurus uses much repeti-
tion and writes largely in sheer opposition to others,

intense pleasures under the heads of the four senses : (i.)
taste ; (ii.) touch ; (iii.) hearing ; (iv.) seeing. The omission
of pleasant odours is curious; cf. Plato, Phil. 51 e delov
yevos i)dovu)i>.

b Cf. Aelian, Fr. 39 (De Epicure eiusque disciptdis).
According to him the three brothers of Epicurus were all
victims of disease. Plutarch (Non posse suae iter, etc.,
1097 e) mentions the dropsy. However much his ailments
were exaggerated by his enemies, they do not seem to have
hindered him from literary work.

535

DIOGENES LAERTIUS

dXAois re /cat Sav(jL<f)dv€L rd TrXelara Kal avrfj
Ae'^et (f)doK€LV ovtojs' ' 'AAA' trwaav €L\€ ydp
€K€ivos (hhivcov TTjv dir6 rod oTOfjiaTOs Kav^rjcnv
ttjv ao(f)L<jTLKr]v , Kaddrrep Kal d'AAot 7roAAot rcov

8 dv$pa7rooojv." Kal avrov ^rriKovpov iv rat? hri~
oroXal? 7T€pl iSavcricfidvovs Xiyeiv " Tavra rjyayev
avrov etV eKoraoiv roiavrrjv, wore fioi AoLoopeZodon,
Kal aTTOKaXelv OLodaKaAov." TrXevpLovd re avrov
e/cdAet /cat dypapLfjiarov Kal arrareGjva Kal rropv-qv
rovs re 77ept YlXdrwva Atovuao/coAa/cas' /cat avrov
YiXdrojva xpvcrovv, Kal 'ApccrroreXr) daojrov, <ov>
Kara(f>ayovra rrjv rrarpcoav ovorlav orpareveadai
Kal (j)app,aK07TOjXeiv' <f)opp,o<f)6pov re Upajrayopav
Kal ypa<f)€a A^/xo/cptVou /cat iv Kojjxais ypdp,p,ara
otSda/cetv 'Hpd/cAetroV re KVKt]rr\v Kal Arjfjio-
Kpvrov ArqpoKpirov Kal ^ Avrioojpov Havviowpov
rovs re Kvvlkovs ix^povs rrjg 'EAAdSos" /cat rovs
StaAe/crt/cou? 77oXv<t>66povs, Ylvppojva 8' afxaOrj Kal
airaihevrov .

9 Me^vacrt o' ovroi. rw yap dvopl fidprvpes
tKavol rijs dvvTTtpfiXiqrov rrpos jrdvrag evyva)-
fjboavvrjs tj re rrarpls ^aA/cats" et'/coat rt/x-^aaaa ol
re </>t'Aot roaovroi ro ttXtjOos ojs p,r)&' av ttoXeolv
oXais fierpeiadai ovvaoOai' ol re yvd>pip,oi rtdvres
rat? Soy/xart/cat? avrov aeiprjcn TrpoGKaraayzQivrts ,
ttXtjv yirjrpohwpov rod HrparovLKeoj? irpos \\ap-

a Cf. Sext. Kinp. ./'/<". iu<ifh. i. 3 fuy irXev/JLOPa Ka\wv top
Saiai(pdur]u u>s avaicrd-qTOv ; Plato. Phil. 21 C f§? 06 oi'ac
avdpunrov fiiov dXXci rtj/os ttXcv/ulovos ; He>vchius, s.r. ; whence
it appears that obtuseness and insensibility, not weakness
or pliability, were the qualities imputed by this term.

' An ironical compliment, probably on rlato's style: cf.
536

X. 7-9. EPICURUS

especially to Xausiphanes, and here are his own
words : " Nay, let them go hang ; for, when labouring
with an idea, he too had the sophist's off-hand boast-
fulness like many another servile soul " ; besides,
he himself in his letters says of Nausiphanes : " This
so maddened him that he abused me and called me
pedagogue." Epicurus used to call this Xausiphanes
jelly-fish, an illiterate, a fraud, and a trollop ; Plato's
school he called " the toadies of Dionysius," their
master himself the " golden " Plato, 6 and Aristotle
a profligate, who after devouring his patrimony took
to soldiering and selling drugs ; Protagoras a pack-
carrier and the scribe of Democritus and village
schoolmaster ; Heraclitus a muddler c ; Democritus
Lerocritus (the nonsense -monger) ; and Antidorus
Sannidorus (fawning gift-bearer) ; the Cynics foes of
Greece ; the Dialecticians despoilers ; and Pyrrho
an ignorant boor.

But these people are stark mad. For our philo-
sopher has abundance of witnesses to attest his
unsurpassed goodwill to all men — his native land,
which honoured him with statues in bronze ; his
friends, so many in number that they could hardly
be counted by whole cities, and indeed all who knew
him, held fast as they were by the siren-charms of
his doctrine, save Metrodorus d of Stratonicea, who

Xpi-cocrro/xoj. It is not likely that Plato was ever regarded
as a Midas or a golden simpleton, for which latter meaning
Lucian, Pro lapsu in sal. i. iyw 6 xpi'^ofs, is cited by Bignone.

c In the same ironical sense in which Plato speaks of the
Heracliteans who preached flux as tovs piovras (Theaet.
181 a). " themselves in flux."

d Thi^ man (not to be confounded with the more famous
Metrodorus of Lampsacus, cf. ? 2!\ must belong to the
second centurv b.c, if he was a contemporarv of Carneades
{c. 215-130 b. ( .

587

DIOGENES LAERTIUS

vedhrjv diroyajprjoavros , rdya ftapvvdevros rals
avvTrepfiXrjrois avrov yprjordrrjoiv' V T€ SiaSo;^,
iraaoyv cr^eSov IkXittovucjv rd>v dXXojv, eoael
hiap^evovaa kcll vrjpiQpiovs dpyds drroXvovoa dXArjv

10 i£ d'AAry? rtov yvajplpLajv rj re rrpos rovs yoveas
evyapiorla Kal r) rrpos rovs dSeXchovs eviroda irpos
re rovs oiKeras rjpieporrjs, ojs SrjXov kolk rtov
hiadrjKOJV avrov Kal on avrol ovve^iXooo^ovv
avrco, tov rjv ev$o£6raros 6 rrpoeiprj\xevos Mus"
KaBoXov re rj rrpos rrdvras avrov (faXavdpumia.
rrjs fjuev ydp rrpos deovs doLorrjros Kal rrpos rrarplSa
(friXias dXeKros rj 'diddeois' vrrepfioXfj ydp em-
eiKelas ovSe rroXireias rjiparo. Kal yaXerTOjrdroav
Se Kaipdv Karrao-ypvrojv r-qviKahe rr)v 'EAAdSa,
avroOi Karafiidjvai, his rj rpls rovs rrepl rr)v *\ojviav
rorrovs rrpos rovs <f>LXovs ScaSpa/jLovra. ot Kal
rravrayddev rrpos avrov d^iKvovvro ko! ovvefiiovv
avra) ev ra> /0777a;, Ka9d <f>rjot Kal 'ArroXAohatpos'

11 ov Kal dyhorjKovra \xvdv rrpiaodai. AioKXfjs S' ev
rfj rpirrj rrjs emhpopLrjs (frrjoiv evreXearara Kal
Xtrorara hi,airojp,evoL. " KorvXrj yovv," (fyqalv,
" oIvl&Lov r)pKovvrOy rd he rrdv vda>p rjv avrols
rrordv." rov r 'ILrrLKOvpov per) d£iovv els rd
kolvov KarariOeodai rds ovoias, Kaddrrep rov

a So ArLstocles ; cf. Euseb. Praep. Ev. xiv. 21. 1, and
Numenius, lb. xiv. 5. 3. The indications of time are so
vague that this defence of Epicurus might be ascribed to
D. L. himself. If, however, we compare the list of calum-
niators of Epicurus cited in §§ 3, 4, we see that none of them
is later than the Augustan age. To the same date belongs
a passage in the article of Suidas on Epicurus — /cat dUneivev
r\ avrov <rxb\r) ews Kaiaapos rov irpurov '{tt\ o~Kf, 4v oh 5id8ox<>i

:>3H

X. 9-11. EPICURUS

went over to Carneades, being perhaps burdened by
his master's excessive goodness ; the School itself
which, while nearly all the others have died out,
continues for ever without interruption through
numberless reigns of one scholarch after another a ;
his gratitude to his parents, his generosity to his
brothers, his gentleness to his servants, as evidenced
by the terms of his will and by the fact that they
were members of the School, the most eminent of
them being the aforesaid Mys ; and in general, his
benevolence to all mankind. His piety towards the
gods and his affection for his country no words can
describe. He carried deference to others to such
excess that he did not even enter public life. He
spent all his life in Greece, notwithstanding the
calamities which had befallen her in that age b ;
when he did once or twice take a trip to Ionia, it was
to visit his friends there. Friends indeed came to
him from all parts and lived with him in his garden.
This is stated by Apollodorus, who also says that he
purchased the garden for eighty minae ; and to the
same effect Diocles in the third book of his Epitome
speaks of them as living a very simple and frugal
life ; at all events they were content with half a
pint of thin wine and were, for the rest, thorough-
going water-drinkers. He further says that Epicurus
did not think it right that their property should
be held in common, as required by the maxim of

gu'tt/j iyevovro io . As Usener has shown (Epkurea, 373), the
interval of 227 years is reckoned from 270 to 44 b.c.

6 In the siege of Athens he is said to have maintained his
disciples, counting out to each his ration of beans (Plut.
Demetr. 34).

e Cf. Epist. 32 (Fr. 176 Usener). This celebrated letter
to a child was written from Lampsacus on such a journey.

539

DIOGENES LAERTIUS

UvOayopav KOivd rd (f>LXojv Xeyovra' amarovvroov
yap elvat ro tolovtov el S' 6.ttL(jtojv ovSe </>t'Aa>v.

OLVTOS T€ (f>T)GLV €V TCLLS ilTLGToXaZs, VOOLTL fJLOVOV

apKelodai Kal dprcp Xltco. Kal, " Trepapov /xot
rvpov," (p-qai, " KvdpiSiov, lv" orav fiovXojpLCU
TroXvr eXevaaad at SvvojpaL." roiovros r\v 6 rrjv
TjSovrjv elvai reXos Soy pear iI,ojv, ov Kal ' 'Adrfvatos
St' linypap.p.aTOS ovtojs v/juvel'

12 dvdpojTTOL, pLoyOelre rd yeipova, Kal Sid KepSog

a7rXr]GTOL veiKewv dpx^re Kal TroXepLOJV
rds (bvotos S' 6 rrXovro? opov riva fiaiov eiriuyei,

at Se Keval Kpiaies rdv drrepavrov 6S6v.
rovro ^\€OkXt}os mvvrov T€kos 7} Trapd ^lovoewv

€kXv€V 7) Hv6oV£ i£ lepGiV rpL7r6SoJV.

elo6p,e9a Se Kal piaXXov rrpo'Covres e.K re ra>v
Soypbdrajv e/c re row pryrojv avrov.

MaAtara S' aVeS e'xeTO, <f)iqol AlokXtjs, rwv
apyaiojv ' Ava^ayopav ', Kairoi ev riaiv avreiprjKojs
avrco, Kal ' Apx^Xaov rov HiOJKpdrovs StSaoxaAoy.
eyvp,vat,e Se, <f>r)cri, rovs yvajpipt,ovs Kal Sid puvqpbrjs
ex^Lv rd eavrov crvyypdpipLara.

13 Tovrov ' AttoXXoSojpos ev XpoviKots Navai(f)dvovs
aKovoal <f)r)ai Kal Ylpatjupdvovs ■ auros* Se ov </>r)(riv,
dAA' eavrov, ev rfj irpos KvpvXoxov emaroXfj. dAA'
ovSe AevKiTTirov riva yeyevfjaOal (brjcn <f)iX6uo(f>ov ,
ovre avros ovre "Rppcapxos, ov evioi <f>aoi Kal
'AvoXXoSojpos 6 *¥jmKovpeios SiSdoKaXov Arjpio-
Kpirov yeyevrjodai. Arj/Aijrpios Se <f>r)at,v 6 "Sldyvrjs
Kal "EevoKpdrovs avrov aKovaat.

Ant/i. Plan. iv. 43. » Of. Petronius, Sat. 182.

sm

X. 11-13. EPICURUS

Pythagoras about the goods of friends ; such a
practice in his opinion implied mistrust, and without
confidence there is no friendship. In his corre-
spondence he himself mentions that he was content
with plain bread and water. And again : " Send
me a little pot of cheese, that, when I like, I may
fare sumptuously." Such was the man who laid
down that pleasure was the end of life. And here
is the epigram a in which Athenaeus eulogizes him :

Ye toil, O men, for paltry things and incessantly begin
strife and war for gain ; but nature's wealth extends to a
moderate bound, whereas vain judgements have a limitless
range. This message Neocles* wise son heard from the
Muses or from the sacred tripod at Delphi. 6

And, as we go on, we shall know this better from
his doctrines and his sayings.

Among the early philosophers, says Diocles, his
favourite was Anaxagoras, although he occasionally
disagreed with him, and Archelaus the teacher of
Socrates. Diocles adds that he used to train his
friends in committing his treatises to memory.

Apollodorus in his Chronology tells us that our
philosopher was a pupil of Nausiphanes and Praxi-
phanes d ; but in his letter to Eurylochus, Epicurus
himself denies it and says that he was self-taught.
Both Epicurus and Hermarchus deny the very exist-
ence of Leucippus the philosopher, though by some
and by Apollodorus the Epicurean he is said to have
been the teacher of Democritus. Demetrius the
Magnesian affirms that Epicurus also attended the
lectures of Xenocrates.

e Cf. infra, §§36, 83.

d If this Praxiphanes was the pupil of Theophrastus, con-
siderations of age would make it highly improbable that he
could have taught Epicurus ; cf. Usener, Fr. 123.

541

DIOGENES LAERTIUS

Ke^p^rat Se Xe£ei Kvpiq Kara ra>v TTpayfxdrojVy
r)v on loiajrarr) ioriv, * Apioro^dvqs 6 ypa/x-
fxariKos alriarai. crabs' o* rjv ovrojs, <Ls Kal iv
to) Uepl prjropiKrjs atJLol firjSev dXXo 7} oa$7}veiav

14 d-nairelv . Kal iv rats' ZiTicrToXaZs dvrl rod Xatpetv
Eu rrpdrreiv Kal Y^TTOvoaiws C^j v -

'ApLGTQJV 8e (f)TjGLV €V TO) 'T^TTLKOVpOV j8tGJ TOV K(X-

vova ypdiftai avrov Ik rov Navmcfrdvovs TptTroSos*,
ov Kal aKovuai (f>-qcnv avrov, dXXd /cat Uajji(f)tXov
tov HXarajvLKov iv Zd/xoj. aptjauOal re <f>iXoao<f>eZv
irwv virdpypvra Suo/catSe/ca, d<f)r}yrjoao6 'at he rrjs
oxoXrjs ira>v dvra Svo npos rols rpiaKovra.

^yevvqdrj he, (firjalv f AnoXXoSajpos iv XpoviKoTs,
Kara ro rpirov eros rrjs ivdrrjs Kal eKaroorrjs
'OXvfiTndhos irrl Hojatyevovs dpxovros paqvos ya-
jjLTjXicovos ifiSopLr/, ereoiv vorepov rrjs YlXdrajvos

15 reXevrrjs irrrd. vrrdpxovra 8* avrov irow ovo Kal
rpiaKovra rrpcorov iv ^lvriXrjvr) Kal AaaxpaKOJ
avarrjoaad ai oxoXrjv irrl err] rrevre' erreira ovrojs
els 'Adrjvas fiereXOelv Kal reXevrrjaat Kara ro
Sevrepov eros rrjs e^hofi-qs Kal elKocrrrjs kal eKa-
roorrjs 'OXvparidoos inl Hvdapdrov errj fiiajoavra
Svo rrpos rots* efihopnqKovra. rr]v re axoXrjv Sta-
he^aoBai "Ep/xap^ov 'Aye/xoprou MuTtA^vatoy. re-
Xevrrjaai 8' avrov Xlda> rtov ovpojv imaxedevrajv,
cos* cfrrjai Kal "Ep/xap^os* iv imaroXals, rjfiepas
voarjoavra reooapeaKaioeKa. ore Kal (frrjcriv "Ep/x-
L7T7TOS ififidvra avrov els irveXov x a ^ Kr ) v KeKpa-
fxevqv voan Oeppup Kal alrrfoavra aKparov po<f>rjoai'

a This is no doubt the Academic philosopher, Ariston of
Alexandria, pupil of Antiochus, criticized by Philodemus in
his Rhetoric, V.IJ. 2 iii. 168.
542

X. 13-15. EPICURUS

The terms he used for things were the ordinary
terms, and Aristophanes the grammarian credits him
with a very characteristic style. He was so lucid a
writer that in the work On Rhetoric he makes clear-
ness the sole requisite. And in his correspondence
he replaces the usual greeting, " I wish you joy," by
wishes for welfare and right living, " May you do
well," and " Live well."

Ariston a says in his Life of Epicurus that he derived
his work entitled The Canon from the Tripod of
Nausiphanes, adding that Epicurus had been a pupil
of this man as well as of the Platonist Pamphilus b in
Samos. Further, that he began to study philosophy
when he was twelve years old, and started his own
school at thirty-two.

He was born, according to Apollodorus in his
Chronology, in the third year of the 109th Olympiad,
in the archonship of Sosigenes, c on the seventh day
of the month Gamelion, d in the seventh year after
the death of Plato. When he was thirty-two he
founded a school of philosophy, first in Mitylene and
Lampsacus, and then five years later removed to
Athens, where he died in the second year of the
127th Olympiad/ in the archonship of Pytharatus,
at the age of seventy-two ; and Hermarchus the son
of Agemortus, a Mitylenaean, took over the School.
Epicurus died of renal calculus after an illness which
lasted a fortnight : so Hermarchus tells us in his
letters. Hermippus relates that he entered a bronze
bath of lukewarm water and asked for unmixed wine,

6 Of. Suidas, s.v. ; Cic. X.7). i. 72.
c 341 b.c.

d The eighth month of the Attic civil year. Thus he
would be born about Fehruarv, 341 b.c. Plato died 347 b.c.
* 271-270 b.c.

543

DIOGENES LAERTIUS

16 toZs re <f)i\ois TrapayyeiXavra rwv Soypbdrajv
fjLefjLvrjaOai, ovtoj reXevrrjaat.

Kat euriv t\[lG)v els airrov ovrto ■

^atpere, /cat pbepLvqade tol Soypuara' tovt 'Em-
Kovpos

votcltov elrre (JiiXois rovrros a7ro<i>dipL€vos'
OepfJLTjv is 77veAov yap iXrjXvdeev /cat aKparov

earraaev, elr Wtorjv ipvxpdv eVeoTracraTO .

oiros uev 6 filos rdvopos, rjSe <Se> r) TtXevrrj.

Kat hiidero cbhe' " Kara raSe olSoj/jll tol ip,-
avrov Trdvra 'ApLvvopcdxcp OtAo/cpaTous: Barrjdev
Kal Tt/xo/cpdVet A^pb-qrplov Ylorapila) Kara rr)v ev

17 rep ^Irjrpojo) avayeypapLjjLevrjv €Karipo) hocriv, icf)'

CO T€ TOV pi€V KTJ7TOV Kal TOL TTpOOOVTa aVTCp

Trapi^ovGiv 'Kppidpxoj Wyep.oprov MurtA^zWa) Kal
rots' avp,(f)LXo(jo(f)ovcnv avrw Kal ots dv "Kppuapxos
KaraXiTTT) StaSo^ot? rrjs <f)iXooo(f)ias , evhiarplfieiv
Kara <f)iXoao<f>iav • Kal del 8e tols (j>iXouo(j)ovGtv
dird rjpbojv, ottojs dv avvhiaGOjaojaiv ' ApLVvopidxoj
/cat Tt/xo/cpdVet Kara to hvvarov, rrjv iv rtu ktjttoj
hiarpi^rjv 7rapa/carart^€/xat rols t avrtov KXrjpo-
vopuots, iv (I) dv rpoTTO) da^aXiararov fj, ottojs dv
KaKeXvoL hiarrjptboiv rov ktjttov, Kaddrrep Kal avrol
ots dv ol drro r)p,ojv ^iXooo^ovvres irapaoojoiv.
tt)v S' OLKiav ttjv iv MeAtr^ TTapeyirojcrav Wpuvvo-
fxaxos Kal Tt/xo/cpdV?]? ivotKelv 'Ep/xapxa; Kal rots
p,er y avrov <f>iXoood>ovaiv , eajs dv "Kpp,apxos £,fj.

18 " 'E/c 8e rwv yivopiivow npoaoSajv rwv hehop,iva>v
d<f)' rjpLtov W/jLvvopidxoj Kal Tt/xo/cparet Kara to
hvvarov jizpi^ioOojoav /xe#' 'Ep/ixap^ou otkottov-
/jl€vol els re rd eVaytcr/xara rqj re narpl Kal rfj
544

X. 10-18. EPICURUS

which lie swallowed, and then, having bidden his
friends remember his doctrines, breathed his last.
Here is something of my own about him a :

Farewell, my friends ; the truths I taught hold fast :

Thus Epicurus spake, and breathed his last.

He sat in a warm bath and neat wine quaff 'd,

And straightway found chill death in that same draught.

Such was the life of the sage and such his end.

His last will was as follows : " On this wise I give
and bequeath all my property to Amynomachus, son
of Philocrates of Bate and Timocrates, son of
Demetrius of Potamus, to each severally according
to the items of the deed of gift laid up in the Metroon,
on condition that they shall place the garden and all
that pertains to it at the disposal of Hermarchus,
son of Agemortus, of Mitylene, and the members of
his society, and those whom Hermarchus may leave
as his successors, to live and study in. 6 And I
entrust to my School in perpetuity the task of aiding
Amynomachus and Timocrates and their heirs to
preserve to the best of their power the common life
in the garden in whatever way is best, and that
these also (the heirs of the trustees) may help to
maintain the garden in the same way as those to
whom our successors in the School may bequeath it.
And let Amynomachus and Timocrates permit
Hermarchus and his fellow-members to live in the
house in Melite for the lifetime of Hermarchus.

" And from the revenues made over by me to
Amynomachus and Timocrates let them to the best
of their power in consultation with Hermarchus make
separate provision (1) for the funeral offerings to my

a Anth. Pal. vii. 106. b Of. v. 52 supra.

vol. ii 2 n 54>5

DIOGENES LAERT1US

jJLTjTpl KOLL Tots dSeX(f)OLS, Kol TjpLLV €LS TTjV €l0 L(J fJL€V7]y

dyeuBai yeveQXiov rjpbepav eKacrrov erovs rfj rrpo-
repa SeKarr] rod Tapb7]Xttbvos, coarrep /cat els rr)v
yivop,evr\v gvvooov eKaarov pLrjvds tolls et/cacrt rtov
ovp,(j)iXoGO(f)ovvrojv r\plv els rr)v r)pLtov re /cat M^rpo-
Stopov <puvripb r qv> Karareraypievrjv. GwreXelrtoaav
he /cat ttjv rtov dSeX(f)tov rjfJLepav rod TlnGeLoecovos '
crvvreXeirtooav Se /cat rr)v IIoAuatVou rod Mera-
yetrvLtovos KaOdnep /cat rjpiets.

19 " 'E7rt/Lt€Aetcr^a>crav Se /cat * Apivv6p,axos /cat TipLO-
Kpdrrjs rod vlov rod ^IrjrpoStopov 'Em/coupou /cat
rod vlov rod IloAfatVou, tfuXoooq^ovvrtov avrtov
/cat uvc^tovrtov /xe#' 'Eppidpxov. toaavrtos he rrjs
dvyarpos rrjs Mr^rpoStopov rr)v eVt/xe'Aetav TroieL-
adtocrav, /cat els tjXiklclv eXOodoav e/cSoraxjav to
dv "JLpfJLapxos eXrjrai rtov <j)iXouo<j>ovvrajv puer
avrod, ovorrjs avrrjs evrdhcrov /cat TTeidapxovaris
f Ep/xa/D^a>. hihorajcrav o' 'AfivvofAaxos /cat Ttito-
Kpdrrjs e/c rtov virapypvouiv rjplv rrpoaoStov els
rpo(f>r)v rovrots, o n dv avrols /car' eviavrov em-
Se^eb-flat Sokjj GKOTrovfxevois p*e8' 'Kppbdpxov.

20 " Iloteta^ojaav Se \xeff eavrtov /cat "Epp,apxov
Kvpiov rtov rrpoooStov, tva puerd rod cruy/cara-
yeyrjpaKoros rjpuv ev tf>t,Xocrocf)ia /cat /caraAeAet/x-
pievov r)yepLovos rtov avp,(f)LXoo-o(f>ovvrtov r)pXv e/cacrra
ylvryrai. rr)v Se irpolKa ray OrjXeL rraiSitp, erreiSdv
els r)XiKiav eXdrj, pbepLudrtocrav 'ApLwdpuaxos /cat
TipLOKpdrrjs daov dv emSex^rai aVo rtov vrrapxdv-

a That this custom lasted in the school for centuries la
proved by the testimony of Cicero (JJe fin. ii. 101) and Pliny
(Jf.y. xxxv. 5), as well as by the epigram of Philodemufl
( A „th. Pal. xi. 44). Cf. Athen. vii. 298 d ; supra, vi. 101,

546

X. 18-20. EPICURUS

father, mother, and brothers, and (2) for the cus-
tomary celebration of my birthday on the tenth day
of Gamelion in each year, and for the meeting of all
my School held every month on the twentieth day
to commemorate Metrodorus and myself according
to the rules now in force. a Let them also join in
celebrating the day in Poseideon which commemor-
ates my brothers, and likewise the day in Meta-
geitnion which commemorates Polyaenus, as I have
done hitherto.

" And let Amynomachus and Timocrates take care
of Epicurus, the son of Metrodorus, and of the son
of Polyaenus, so long as they study and live with
Hermarchus. Let them likewise provide for the main-
tenance of Metrodorus 's daughter, 6 so long as she is
well-ordered and obedient to Hermarchus ; and, when
she comes of age, give her in marriage to a husband
selected by Hermarchus from among the members
of the School ; and out of the revenues accruing to
me let Amynomachus and Timocrates in consultation
with Hermarchus give to them as much as they think
proper for their maintenance year by year.

" Let them make Hermarchus trustee of the funds c
along with themselves, in order that everything may
be done in concert with him, who has grown old with
me in philosophy and is left at the head of the School.
And when the girl comes of age, let Amynomachus
and Timocrates pay her dowry, taking from the

b Possibly Danae : cf. Athen. xiii. 593 c.

c That funds were raised by friends of Epicurus and
placed at his disposal is certain from the letter to Idomeneus :
Plut. Adv. Col. 18, 1117 d (Usener fr. 130) irep-ire ovv
airapxa-s V. u ^ u ets T W T °v i-epov <t<J)/a<xtos 6 'e pair e Lav. Nicanor
seems to have been a recipient of this bounty. How like
Auguste Comte !

547

DIOGENES LAERTIUS

rcov d<f)aipovvT€S fJLera rijs 'Eppbdpxov yvcopuqs.
impLeXeLodcoaav oe Kal NtKavopog, KaOdnep Kal
-qfjieis, Iv octol rcov ovpL<biXocro(f)Ovvrcov rj/jilv XP^av iv
rois IhLois 7TO.p£Gyx][iivoi Kal rrjv rraaav OLKeLorrjra
ivheheiyp.ivoi ovyKarayiqpdoKeiv pied* rjp,cov 77-poei-
Xovro iv <f)i\ooo<f)la, pnqhevds rcov dvayKaicov eVSeeis"
Ka0€(rrrjK<j)GLV rrapd rrjv r)p,€ripav ovvapuv.

21 " Aovvai 8e rd fiifiXia rd vrrdpxovra rjfjLtv irdvra
'JLpfidpxoo.

" 'Eav 8e n rcov dvdpojTrivow rrepl "Ep/zap^ov
yevqrai Trpo rov rd ^Ir/rpobcopov Traioia els rjXiKLav
iXOelv, oovvai * ApLVvopiaxov Kal TifjLOKpdrrjv, ottoos
dv evraKrovvrcov avrcov cAcacrra ylvqrai rcov avay-
Kalwv, Kara rd Svvardv drrd rcov KaraXeXeip.p.ivcov
vcf)' rjpicov irpoooocov. Kal rcov Xoiircov drrdvrcov cos
<jvvT€TaxapL€v iTTipLeXeiaOcooav , ottcos dv Kara rd
ivoexdpLevov €Kaara yiyviqrai. d<f)L7]p,L oe rcov
Tralocov iXevOepov Muv, ISiKiav, AvKcova' dcfrlrjpLi Se
Kal Qaiopiov iXevdepca."

22 "H8t7 8e reXevrcov ypd<f>ei irpds 'I8o/xeve'a r-qvhe
imaroXrjv •

" Trjv iiaKapiav ayovres Kal a/xa reXevraiav
rjpuepav rod filov iypd(f>op,€v vplv ravri. or pay -
yovp'ia re TraprjKoXovdrjKei Kal SvaevrepLKa ndOr]
VTrepfioXrjv ovk aTToXeiTTOVTa rod iv eavrolg /xeye-
6ovs. dvTL7Tap€rdrT€TO 8e navi rovrois to Kara
\\svxj\v x a ^P ov e ' 7 ™ T fj r dov yeyovorcov rjpuv 8ta-
XoyicrpLcov pLV-qpirj. o~u 8' d^icos rrjs e/c pbeipaKtov
napaardaecos Trpds e/xe Kal (f>iXooo<f>iav impieXov
rcov rraiocov M^TpoStopou."

Kat hieOero fxev cohe.
548

X. 20-22. EPICURUS

property as much as circumstances allow, subject to
the approval of Hermarchus. Let them provide for
Xicanor as I have hitherto done, so that none of
those members of the school who have rendered
service to me in private life and have shown me
kindness in every way and have chosen to grow
old with me in the School should, so far as my
means go, lack the necessaries of life.

" All my books to be given to Hermarchus.

" And if anything should happen to Hermarchus
before the children of Metrodorus grow up, Amyno-
machus and Timocrates shall give from the funds
bequeathed by me, so far as possible, enough for
their several needs, as long as they are well ordered.
And let them provide for the rest according to
my arrangements ; that everything may be carried
out, so far as it lies in their power. Of my slaves
I manumit Mys, Nicias, Lycon, and I also give
Phaedrium her liberty."

And when near his end he wrote the following
letter to Idomeneus :

" On this blissful day, which is also the last of my
life, I write this to you. My continual suiferings from
strangury and dysentery are so great that nothing
could augment them ; but over against them all I
set gladness of mind at the remembrance of our past
conversations. But I would have you, as becomes
your life-long attitude to me and to philosophy,
watch over the children of Metrodorus."

Such were the terms of his will.

549

DIOGENES LAERTIUS

}s[a6i]ras he ecrx € ttoXXovs ptev, cr(f>6$pa he
eXXoylpiovs l\lr)rp6ha>pov ' 'AOtjvollov rj Tt^to/cpa-
rovg /cat ILdvhrjs AapupaKrjvov • 09 a^>' ou tw
dvhpa eyvtx), ovk direcTr) cltt* avrov ttXtjv e£ firjvwv

23 els rrjv OLKelav, eTreir eTravrjXde. yeyove he
dyados rravra, «add /cat 'Em/coupo? ev irpo-
r\yovp,evais ypa6a2s pLaprvpel /cat ev ra> rpirco

TipLOKpdrOVS. TOLOVTOS 8' d)V Kdl T7]V dheX<f)TjV

BartSa etjehoro 'ISo/zevet, /cat AeoVrtov rrjv 'Ar-
tlktjv iraipav dvaXafiwv et^e 7raXAaKr)v. rjv he
/cat a/caraVA^ zeros' rrpos re ras oxXrjoeis /cat rov
ddvarov, cos* 'Em/coupo? ev rqj TTpcorcp Islr/rpohcbpa)
(f)7]OL. (f>aal he /cat rrpo errra ercov avrov reXevrrjoai
7revrr\KouTov rpirov eros ayovra, /cat avros Em-
Kovpog ev tolls 7rpoecpr]p,evaL£ hiadrjKais, cos" rtpo-
aneXr^Xvdoros avrov hrjXovori, eTTLGKTjTrreL nepl rrjs
einpLeXeias avrov rcov Tralowv. euye he /cat rov
7TpoeLprjpLevov et/catoV rtva doeX(f)6v rov Mrjrpo-
hojpov TLpLOKpdrrjv.

24 BtjSAta he eart rod ^Irjrpohajpov rdhe'

Hpus rovs larpovs rpia.
Ilept aurOricretov,

Tlpos TipoKpariji'. ,

Uepl jxiyaXoxpv^tas.

Ilc/Ot T//9 'l&TVLKOVpOV (IppOXTTUIS.

Metrodorus (330-277 b.c.) was the master's beloved
disciple ; but the encomium preserved by Seneca (Ep. 52. 3)
is certainly discriminating: "Epicurus says: ' quosdam
indigere ope aliena, non ituros si nemo praecesserit, sed
bene secuturos: ex his Metrodorum aii esse.' "

6 Epicurus seems to have prefixed dedications or other short
notices to the separate books of his larger works. Thus

550

X. 22-24. EPICURUS

Among his disciples, of whom there were many,
the following were eminent : Metrodorus, a the son
of Athenaeus (or of Timocrates) and of Sande, a
citizen of Lampsacus, who from his first acquaintance
with Epicurus never left him except once for six months
spent on a visit to his native place, from which he
returned to him again. His goodness was proved in
all ways, as Epicurus testifies in the introductions b
to his works and in the third book of the Timocrates.
Such he was : he gave his sister Batis to Idomeneus
to wife, and himself took Leontion the Athenian
courtesan as his concubine. He showed dauntless
courage in meeting troubles and death, as Epicurus
declares in the first book of his memoir. He died,
we learn, seven years before Epicurus in his fifty-
third year, and Epicurus himself in his will already
cited clearly speaks of him as departed, and enjoins
upon his executors to make provision for Metrodorus's
children. The above-mentioned Timocrates also,
the brother of Metrodorus and a giddy fellow, was
another of his pupils.

Metrodorus wrote the following works :

Against the Physicians, in three books.

Of Sensations.

Against Timocrates.

Of Magnanimity.

Of Epicurus's Weak Health.

book xxviii. of his great work On Nature was dedicated to
Ilermarchus, and this has come down to us in Vol. Here.
Coll. Alt. vi. fr. 45 sqq.

c This second mention of Timocrates (see § 6) may ham
been a marginal note, not very suitably placed, intended to
distinguish the renegade Timocrates from his namesake, one
of Epicurus 9 executors ($ I*).

553

DIOGENES LAERTIUS

IlflOS to is 6iaX.eKTl.K0lS.

JJpbs Tois o-o<f>LO--as kwka.
Uepl T/ys e~l cro^plav Tropetas.
Uepl Tqs peTafSoXrjs.
Uepl ttXovtov.
TLpbs Aqp.OKpiTOv.
Uepl evyeveias.

'Hv /cat UoXvatvog ' AdrjvoSojpov AapLipaKrjvos ,

€7TL€IK7]S KO.I (frlXiKOS , COS ol 7T€pl O iXoSfj pLOV (f>OLOL.

/cat o StaSefa/xevo? avrov "Kppuapxo? *Ayep,6pTOV
^IvTiArjvalos, av-qp narpog pikv TrivrjTOSy tcls o'

a/D^a? 7TpOG€XCOV pTjTOplKols.

Qeperai /cat tovtov /3t/3Ata /caAAtara raoV

25 'E— WTTokiKa vepl 'Ep—edoKkeois €lkoctl ko.I ftvo.
Uepl tow paOi/fxaTon'.
Upb<$ IIAttTCDra.
Upbs 'Apio-ToreAqv.

EreAeura Se napaXvoei, yevopuevos ikolvos avi'-jp.
Aeovrevs re AapufjaKTjvos opLOLtos /cat tj tovtov
yvvrj QepiLOTa, Trpos yjv /cat yeypacfrev 6 'E^t/coupo?*
€tl T€ KoAoStt^S" /cat 'ISo/xeveL's-, /cat clvtoi Aa/x-
ifjaKrjVOi. /cat ovtol piev iXAoyipLOL, cov rjv /cat
WoXvvTpaTos 6 StaSe^a/xcvos" "Ep/xap^ov 6V St-
eSe^aro Atoyuatos" ov BaatAetS^s-. /cat 'AttoAAo-
Sojpog S' o K^TTorJpawos' yeyovev eXAoyipios, os

a One of the four pillars of the school : a great geometer
until he became an Epicurean (tic. Ac. Pr. 106 and Dejm.
i. 20). A letter of Epicurus to him is mentioned by Seneca
(/.>. 18. 9).

' Colotes, a great admirer of the master, wrote a work to
prove that life i^ impossible by the rules of any other
philosophy. Plutarch wrote a tract against him : ll/<09

552

X. 24-25. EPICURUS

Againsl the Dialecticians.

Against tin* Sophists, in nine books.

The Way to Wisdom.

Of Change.

Of Wealth.

In Criticism of Democritus.

Of Noble Birth.

Next came Polyaenus, a son of Athenodorus, a
citizen of Lampsacus, a just and kindly man, as
Philodemus and his pupils affirm. Next came
Epicurus's successor Hermarchus, son of Agemortus,
a citizen of Mitylene, the son of a poor man and at
the outset a student of rhetoric.

There are in circulation the following excellent
works by him :

Correspondence concerning Empedocles, in twenty-
two books.
Of Mathematics.
Against Plato.
Against Aristotle.

He died of paralysis, but not till he had given full
proof of his ability.

And then there is Leonteus of Lampsacus and his
wife Themista, to whom Epicurus wrote letters ;
further, Colotes b and Idomeneus, who were also
natives of Lampsacus. All these were distinguished,
and with them Poly stratus, the successor of Herm-
archus ; he was succeeded by Dionysius, and he by
Basilides. Apollodorus, known as the tyrant of
the garden, who wrote over four hundred books, is

KoXftrnpr, I K>7 k-1 \27 ; and also a rejoinder entitled, 0v8t
ffip ojtlv i)5ew kclt 'EiriKovpov, to prove that even a pleasur-
able life is unattainable on the principles of Epicurus.

553

DIOGENES LAERTIUS

vtt ep rerpaKOGLa Gweypaifse fiifiXia' ouo re Ylro-
Aefjuaioi 'AAe^avopels, 6 re [xeAas /cat 6 AevKos.
TjTjvojv re 6 ILioojvlos, aKpoarTJs WTroAAoocopov ,

26 7ToAvypd(j)os dvqp ' kclL ArjjjLrjrpios 6 eTTLKArjOels
Aqlkojv Aioyevqs re 6 Tapcrevs 6 rds" eVtAeVrofS"
CT^oAds" arvyypdifjas' /cat 'Qplcuv /cat d'AAot ovs ol
yvrjcrioL ^ULiriKOvpeLoi GocfiLords drroKaAovGiv.

^Haav oe /cat d'AAot ^iriKovpoi rpels' o re
Aeovreajs vlds /cat Oeiiioras- 'irepog Mdyvrjs-
rerapros OTrAo/xd^os" .

Teyove ok 7ToAvypacf)Cx)raros 6 ^TTiKovpos, navras
VTrepfiaXAopievos ttAtJOcl /3t/3At<w KvAtvopot f.iev yap
TTpos rovs rpiaKOGiovs elm. yeypanrai 8e fio-p-
rvpiov e^tuOev iv avrols ovoev, dAA' avrov eiow
'EiTiKovpov (fxxjvai. i^-rjAov Se aurdv XpvoLTTTros ev
TToAvypa^La, Kadd (f>rjcn /cat Kapvedorjs rrapaGirov
avrov tCjv fiifiALojv drroKaAcbv et ydp n ypdifiai o

'Em'/COUpO?, (f)lAoV€lK€l TOGOVTOV ypdl/jOLl 6 xipVGL7T-

27 ttos. /cat Std rovro /cat 77-oAAd/ct? raurd yeypa^e /cat
to etreAdov, /cat dSiopdwra etWe ra> eVetyecr^at ■ /cat
rd fiaprvpia roGavrd Igtiv ojs €Keivtov /jlovojv ye^ieiv
rd jSijSAia, Kaddirep /cat 7rapd TjTjvojvl €gtlv evpelv
/cat Trapd 'Aptarore'Aet. koll rd Gvyypa\x\iara fxev
'Em/coupa) roGavra /cat rrjAiKavra, dbv rd jSe'A-

TLGrd €GTL rdo€ *

TLefA c/jlV€0J5 €7TT'/. KU.l TOLOLKOVTa,

Ilepi aTOfuov kcu Keror.

IIe//l €f)0)TO<S.
'Y.TTirnjI.ij T(OV 77 jt --j- TOVS <fjl'<riKt,i J,

Qpos toi'< Meyapticov9.
554

X. 25-27. EPICURUS

also famous : and the two Ptolemaei of Alexandria.
the one black and the other white; and Zeno ° of
Sidon. the pupil of Apollodorus. a voluminous author ;
and Demetrius, 6 who was called the Laconian ; and
Diogenes of Tarsus, who compiled the select lectures ;
and Orion, and others whom the genuine Epicureans
call Sophists.

There were three other men who bore the name
of Epicurus : one the son of Leonteus and Themista ;
another a Magnesian by birth ; and a third, a drill-
sergeant.

UjE-picurus was a most prolific author and eclipsed
all before him in the number of his writings : for
they amount to about three hundred rolls, and con-
tain not a single citation from other authors : it is
Epicurus himself who speaks throughout. Chrysippus
tried to outdo him in authorship according to Car-
neades, who therefore calls him the literary parasite
of Epicurus. " For every subject treated by Epicurus,
Chrysippus in his contentiousness must treat at equal
length ; hence he has frequently repeated himself
and set down the first thought that occurred to him,
and in his haste has left things unrevised, and he
has so many citations that they alone fill his books :
nor is this unexampled in Zeno and Aristotle."
Such, then, in number and character are the writings
of Epicurus, the best of which are the following :

Of Nature, thirty-seven books.

Of Atoms and Void.

Of Love.

Epitome of Objections to the Physicists.

Against the Megarians.

a Of. Cic. Ac. Post. 1 16 : X.T). i. .59.
6 Cy.Sext* l'.mp. Adv. math. viii. 346 sqf. ; Strabo, xiv. 658.

5 5 •">

DIOGENES LAERTIUS

Aia~opiou.

Kvpiai 6ogai.

Htpl alptcreiov Kal (favywv.

Uepl reAovs.

Tlepl Kpirijpiov ?'} Karaji/.

^aipk&qpos.

Wepl deiov.

Uepl ocrtOT?/TO?.

ITe^t /3<W 6'.
IIe/)t 8u<aL07rpayia<s.
NfiOfcA/^s tt^os QepccTTav.

^2.VfXir6(TLOV.

Eiyn'Aoxos 7T/dos ~Mi]Tp68(opov.

Ilept tou 6/aav.

Ile^i T//s 6V ry ut6llo> ycovtas.

YLepl a<f>rj<s.

Hepl el/xap/xivij^.

YLepl iradCiv do£ui 7T/3os TiLLOKpanp'.

TLpoyrtocrTiKov.

Uporpe—TLKos.

llepl €i8oj\o)v.

Tie pi (fiavracrias.

' Api(TTo/3ovXoS.
ilepl flOlXTUcffS.

llepl SiKaioo-vi'yjs Kal rC>v aAAaiv dperoir.

Tlepl SiOpOiV Kal )(dpLTO<S.

IIoAiyxvySys.

Tip-OKpari/s y .

i/LrjrpoSiopos (■' '.

AvrlSiopos B>.

llepl vocriav 86£ac irpibs Miuprjv.

n The full title, U(fn vbau» Kal Oavdrov, " Of Diseases and
§56

X. 27-2*. EPICURUS

Problems.

Sovran Maxims.

Of Choice and Avoidance.

Of the End.

Of the Standard, a work entitled Canon.

Chaeredemus.

Of the Gods.

Of Piety.

Hegesianax.

Of Human Life, four books.

Of Just Dealing.

Neocles : dedicated to Themista.

Symposium.

Eurylochus : dedicated to Metrodorus.

Of Vision.

Of the Angle in the Atom.

Of Touch.

Of Fate.

Theories of the Feelings — against Timocrates.

Discovery of the Future.

Introduction to Philosophy.

Of Images.

Of Presentation.

Aristobulus.

Of Music.

Of Justice and the other Virtues.

Of Benefits and Gratitude.

Polymedes.

Timocrates, three books.

Metrodorus, five books.

Antidorus, two books.

Theories about Diseases <and Death> — to Mithras.

Death," is preserved in a Herculaneum papyrus, 1015, col. 38,
thus correcting our aiss. of D. L.

DIOGENES LAERTIUS

KaAA-MTToAas.
Ilepi /Saxr iXeias.

'Ava^i/ja'rjs.

' E 77 KTTO A a.(.

rt A 8e olvtqj Sok€l iv aurots", e/c#e'o-#at TreipdoopLai
rpels iTTLCTToAas avrov irapadipievos, iv at? irauav

29 r^r iavrov (piAocrocfyiav in LT€rp:r]r at ■ OrjoropLev 8e
/cat to.? Kupta? avrov 86£as /cat ei rt cSo^ev'
eVAoyTy? dittos dvzfydiyyQai, ojcrre ae navTaypdev
/cara/xa#eiV top> dvopa /caV Kplveiv elhevai.

Ttjv puev ovv 7rpa)rrjv iTTiGToArjv ypd(f)€L irpos
'HpoSorov <r\TLS icrrl nepl tcov cpvcrLKwv ttjv 8e
Sevrepav Trpos Hv9oKAea>, tjtls eort Trepl /xer-
apoiojv ttjv rpirrjv TTpos Mevot/cea, eart 8' ev auTify
ra, 7rept ^lojv. dpKreov Stj and rrjs 7rpojT7)s, oAlya
TTpoeiTTovra irepi rrjs hiaipioews tt^s" /car' auroV
^tAoao^tas".

AtatpetTat tolvvv etV rpta, to re kclvovikov /cat

30 4>V(JLk6v /Cat 7]9lk6v. TO pl€V OVV KCLVOVLKOV i(j>6SoV£

eVt t^ Trpayixareiav e^et, /cat eortv ei> e^t tw eVt-
ypa</>o/xeVa> Kavajv to 8e <J)Vglk6v ttjv irepl (pvcrecos
Oeajpiav Traoav, /cat eariv iv tolls Tie pi (frvcreats
fiifiAois eTTTo. /cat rpta/covra /cat rat? iTTiOToAals
/cara arot^etov to 8e tj9lkov ra 7rcpt alpiaecos /cat
rpvyfjs' €gtl 8e /cat ei> rat? riept /?tojy fiipAois /cat
iTTLGToAals /cat toj flept TeAovs. elcodaaL pcivTOL

TO KaVOVLKOV 6pLOV Tip (f>VGlKO) TCLTTeiV KaAoVGi

8' auro 77€pt KpiTrjplov koI dpxfjs, /cat OTOiyeioi-
tikov to Se (f)vuiKov 7T€pl yevioetos /cat <f)9opas,

a i.e. §§ 29-34, the first of those summaries of doctrine
which take up so much of Book X.

558

X. 28-30. EPICURUS

Callistolas.
Of Kingship.

Anaximenes.
Correspondence .

The views expressed in these works I will try to
set forth by quoting three of his epistles, in which
he has given an epitome of his whole system. I will
also set down his Sovran Maxims and any other
utterance of his that seems worth citing, that you
may be in a position to study the philosopher on all
sides and know how to judge him.

The first epistle is addressed to Herodotus and
deals with physics ; the second to Pythocles and
deals with astronomy or meteorology ; the third
is addressed to Menoeceus and its subject is human
life. We must begin with the first after some
few preliminary remarks a upon his division of
philosophy.

It is divided into three parts — Canonic, Physics,
Ethics. Canonic forms the introduction to the
system and is contained in a single work entitled The
Canon. The physical part includes the entire theory
of Nature : it is contained in the thirty-seven books
Of Nature and, in a summary form, in the letters.
The ethical part deals with the facts of choice and
aversion : this may be found in the books On
Human Life, in the letters, and in his treatise Of
the End. The usual arrangement, however, is to
conjoin canonic with physics, and the former they call
the science which deals with the standard and the
first principle, or the elementary part of philosophy,
while physics proper, they say, deals with becoming
and perishing and with nature ; ethics, on the other

559

DIOGENES LAERTIUS

/cat irepl <f)V(j€(xJS' rd Se tjOlkov nepl alpertov /cat

<j)€VKTtOV /Cat 7T€pl filoJV Kol riXoVS .

31 TrjV 8iaX€KTLKT)V COS ITapeXKOVGdV OLTToSoKLfjid-

1,ovolv' dpKelv yap rovs <f>vaiKov? ^iopelv Kara
rovs rdv Trpaypbdrajv cbOoyyovs. ev rolvvv ra>
Kavovc Xeycxjv earlv 6 'Em/con/Dos* Kpirr\pia rrjs
aXrjOeias elvat rds atcr^crets' /cat rrpoXrjijjeis /cat rd
nadr], ol 8' 'Em/cowoetot /cat rds ^avraart/cas-
€7n8oXds rrjs Scavoias. Xeyet he /cat ev rfj Trpos
'HpoSorov eTTLTOfjifj /cat ev rals Kuptats" So^at?.
" TT&aa ydp," <br]oiv, " aladrjaLs dXoyos icm /cat
fjLvrjiJLrjs ovoepiias Se/CTt/o] ■ ovre ydp l></>' avrrjg ovre
ixf)' erepov Kivqdeloa hvvarai ri rrpoodelvai rj
a^eXelv ovhe euri rd Swdfievov avrds SteAeyfat.

32 ovre yap r) dp.oye.veia alcrdrjOLS rr)v dpuoyevrj Sta
rr)v looaO eveiav y ovd" r) dvop.oye.veia rr)v avofio-
yeveiav, ov yap rwv avrdjv elat /cptTi/cat- ovre
fjLTjv Xoyos, toj yap Xoyos drrd rcov aludrjoewv
TJprrjTai. ovd' r) erepa rr)v erepav, Trdoais yap
TTpooeypp,ev . /cat ro rd eVata^/xara S' v<f>-
eardvai Trtcrrovrat rr)v rcov aladr]oeojv dXr]6 eiav.
V(f)€orr)Ke oe ro re dpdv r\\xds /cat aKoveiv, ajoirep
to dXyelv 66ev /cat rrepl rcZv doiqXajv aird rcov
cpaivopuevcov \pr) cn)\xeiovod ai. /cat ydp /cat emvoiai

a An opinion often emphasized: e.g. §§37, 73, 82, 152.
Cf. Lucr. iii. 931 sqq.

h Such mental pictures are caused by atoms too fine to
affect sense : cf. § 64 infra ; Lucr. ii. 740 sqq., iv. 722 sqq. :
( lie. N.D. i. 51. On the whole subject consult Usener's
Epicurea, Fr. 242-265, and, more especially, Sext. Emp.
Adv. math. vii. 203-216. e Cf. inf. § 146.

d i.e. the trustworthiness of the senses (ai<rdri<re<ov) con-
sidered as faculties of sense-perception : cf. Sext, Emp. Adv.
math. viii. 9 (Usener, Fr. £44).
560

X. :jo -32. EPICURUS

hand, deals with things to be sought and avoided,
with human life and with the end-in-chief.

I They reject dialectic as superfluous ; holding that
in their inquiries the physicists should be content to
employ the ordinary terms for things . a Now in The
Canon Epicurus affirms that our sensations and
preconceptions and our feelings are the standards of
truth ; the Epicureans generally make perceptions
of mental presentations b to be also standards. His
own statements are also to be found in the Summary
addressed to Herodotus and in the Sovran Maxims.
I Every sensation, he says, is devoid of reason and
incapable of memory ; for neither is it self-caused
nor, regarded as having an external cause, can it
add anything thereto or take anything therefrom.'
Nor is there anything which can refute sensations or
convict them of error : one sensation cannot convict
another and kindred sensation, for they are equally
valid ; nor can one sensation refute another which is
not kindred but heterogeneous, for the objects which
the two senses judge are not the same c ; nor again
can reason refute them, for reason is wholly depend-
ent on sensation ; nor can one sense refute another,
since we pay equal heed to all. And the reality of
separate perceptions guarantees d the truth of our
senses. But seeing and hearing are just as real
as feeling pain. Hence it is from plain facts that
we must start when we draw inferences about the
unknown. e For all our notions are derived from

e More precisely d57?\oi/ = that which does not come within
the range of sense. Compare e.g. § 38 to irpoaixevov Kai to
a07)\oi>, and the way in which the conception of void is ob-
tained in § 40. In § 62 it is called to Trpoo-do^a^bjxevov irepl
tov dopaTov.

vol.ii 2o 56 1

DIOGENES LAERTIUS

iraoai ol7to tow alaOrjaeojv yeyovaat Kara re rrepi-

77TOJGLV KCLL dvaXoylaV KCLl OfJLOLOTTJTa KOLl (JVvBzGLV,
<JVfJL^a/\XofJi€VOV Tt KO.I TOV XoyLO/JLOV. TOL T€ TOiV

fiaivofievajv (fyavrda/JLara /cat <tol> /car' ovap dXrjOrj,
Kivel yap- to oe /j,tj ov ov Ktvel."

33 Trjv Se 7rp6Ar]ipiv Aiyovaiv olov el KardXrjipLv rj
oo^av opBrjV tj evvoiav rj KadoXiKr^v vo-qaiv evaTro-

K€L/JL€VT)V } TOVTeOTL /JLVq/JLTjV TOV IToWoiKLS etjojdeV
(f>aV€VTOS, oloV TO ToiOVTOV eUTIV dvdpOJTTOS' aflCL

yap to) p7]6rjvai dvdpwTros evOvs /caret TrpoXrjipiv
/cat 6 tvttos avTov vo€ltoll irpor]yov\xevojv TOM
aloOrjoeojv . iravTi ovv ovo\xari to irpcoTOJS vtto .
T€TaypJvov evapyes eWr koI ovk dv e^rr^aa/xe^
to CrjTovpLevov, el firj rtpoTepov eyvojK.ei\xev avTO

OLOV To TTOppOJ €OTUJS L7T7TOS eOTLV Tj ftoVS ' Se'l

yap /caret 7rp6Xr]ifjLV eyvojKevai noTe lttttov /cat fioc
fjiop(j>rjV' ouS' dv divop.doa\±ev rt \xy] npoTepoi
avrov Kara TrpoX-qi/jtv tov tvttov jxaBovTes. evap-
yels ovv elariv at TrpoXrjijjets' /cat to 8o£aoTov and
npoTepov tlvos evapyovs ijpTfjTai, e</>' o dva(f>epovTes
Xeyop.ev, olov Ylodev tofxev el tovto £gtlv avBpojTTOs ;

34 ttjv he ho£av /cat VTToXrjipiv Xeyovoiv, dXr/Brj re <f>aoi
/cat ijjevhrj • dv fxev yap eVt^taprup^rat 7) paq
dvTLfiapTVpfJTai, dXrjBr) elvai- eav he pur) eVt/xap-
TvprJTau 77 dvTLfjLapTvprJTai, ijjevhrj Tvyydveiv . dBev
<to > irpoo\xevov elcnfyBr]' olov to 7TpoofielvaL /cat

" Cf. Sext. Emp. Adv. math. viii. 63.

6 i.e. in conformity with the sense-data which precede the
recognition.

c See § 124, where a true irp6\r)\j/t$ is opposed to a false
vTr6\r]\f/is. In Aristotle virtiK-qxpis is often a synonym of b'^a:
cf. Bonitz, Index Ar., s.v.

562

X. :j2-:u. EPICURUS

perceptions, either by actual contact or by analogy,
or resemblance, or composition, with some slight aid
from reasoning. And the objects presented to mad-
men a and to people in dreams are true, for they
produce effects — i.e. movements in the mind — which
that which is unreal never doesj

yBy preconception they mean a sort of apprehension
or a right opinion or notion, or universal idea stored
in the mind ; that is, a recollection of an external
object often presented, e.g. Such and such a thing is
a man : for no sooner is the word " man " uttered
khan we think of his shape by an act of preconcep-

ion. in which the senses take the lead. 6 Thus the
object primarily denoted by every term is then plain
land clear. And we should never have started an
investigation, unless we had known what it was that

* were in search of. For example : The object
standing yonder is a horse or a cow. Before making
this judgement, we must at some time or other have
known by preconception the shape of a horse or a
cow. We should not have given anything a name,
if we had not first learnt its form by way of pre-
conception. It follows, then, that preconceptions are
clear J iThe object of a judgement is derived from
something previously clear, by reference to which
we frame the proposition, e.g. " How do we know
that this is a man ?/' Opinion they also call con-
ception or assumption, and declare it to be true and
false c ; for it is true if it is subsequently confirmed
or if it is not contradicted by evidence, and false if
it is not subsequently confirmed or is contradicted
by evidence. Hence the introduction of the phrase,
' that which awaits " confirmation, e.g. to wait and

i63

DIOGENES LAERTIUS

eyyvs yeveodai raj nvpycp /cat puadelv orrolos eyyvs

(f>at,V€TOU.

Yladr] 8e Xeyovoiv elvai Svo, -qhovrjv /cat dXyqhova,
tcrrafieva trepi irdv ^tpov, /cat rrjv p,ev oiKeZov, ttjv
oe dXXorptov St' cov Kpiveodai rds alpeoeis /cat
<j>vyds. ^ rd)v re ^T^oeojy et^at rds /xeV irepl twv
7rpayp,dTa>v, rds oe irepl i/jlXtju rrjv ^lovrfv. /cat
raura Se irepl rrjs hiaipeveajs /cat rod Kpir-qplov
oroL)(€ia)$a)s.

Avireov Se eirl ttjv emGToXrjv.

' ^TTLKOVpGS 'HpoSoTOJ ^atOetV.

35 "Tot? fir) Svva/jLevois, c5 'Hpo'Sore, e/caora raV
TrepL (frvcretos dvayeypa\x\xevojv rjfxZv igaKpLpow
fMTjSe rds^ [M€l£ovs tujv crvvTerayjjievcov filfiXovs
hiaOpeZv iiriroixrjv rrjs oXiqs rrpayfiareias els to
/caracr^etp rcov oXodx^pojrdrtov ye ho^tov ttjv
/jvjfMTjv lkclvcos avros 1 Trapea/ceiWa, Iva Trap'
eKaarovs tcov Katpcov ev rols KvpiwrdroLS fiorjOeZv
avroZs hvvcovrai, Kad* ooov dv ecbaTrrcovrat, rrjs
nepl (jivaeajs detoplas. /cat rovs npo^e^Koras oe
LKavws ev rfj rcov oXcov eTnfiXeipei, rdv tvttov rrjs
oXrjs 7rpayp,arelas rdv /careorot^etoj/xeVov Set fivrj-
1 avTols codd. : corr. Brieger.

a See §§ 50, 147. The tower which seems round at a
distance and square when we get up to it was the typical
example in the school of that process of testing beliefs by
observation which is here prescribed. Cf. Lucr. iv. 353 sqq.,
501 sgq.; Sext. Emp. Adv. math. vii. 208.

b i.e. pleasure and pain are the criteria by whicli we
choose and avoid.

e Cf inf.

d Division of philosophy is probably meant.

e The letter to Herodotus is the second and most valuable
instalment of Epicurean doctrine. The manuscript seems to
564,

X. 34-35. EPICURUS

gel close to the tower and then learn what it looks
like at close quarters.'^

iJThey affirm that there are two states of feeling,
pleasure and pain, which arise in every animate
being, and that the one is favourable and the other
hostile to that being, and by their means choice
and avoidance are determined b ; and that there
are two kinds of inquiry, the one concerned with
things, the other with nothing but words. So much,
then, for his division d and criterion in their main
outline.

But we must return to the letter.^

" Epicurus to Herodotus, greeting.

" For those who are unable to study carefully all my
physical writings or to go into the longer treatises at
all, I have myself prepared an epitome f of the whole
system, Herodotus, to preserve in the memory enough
of the principal doctrines, 9 to the end that on every
occasion they may be able to aid themselves on the
most important points, so far as they take up the
study of Physics. Those who have made some ad-
vance in the survey of the entire system ought to
fix in their minds under the principal headings an

have been entrusted to a scribe to copy, just as it was :
scholia and marginal notes, even where they interrupt the
thread of the argument, have been faithfullv reproduced.
See §§ 39, 40, 43, 44, 50, 66, 71, 73, 74, 7.5.

f This, as the most authentic summary of Epicurean
physics which we possess, serves as a groundwork in modern
hi>tories, e.g. Zeller's. The reader may also consult with
advantage Giussani, Studi Lucreziani (vol. i. of his Lucretius) ;
Bignone, Epicurea, pp. 71-113 ; Hicks, Stoic and Epicurean,
pp. 118-181.

9 Only the principal doctrines are contained in this
epistle ; more, both general and particular, was given in the
Larger Compendium.

565

DIOGENES LAERTIUS

fioveveiv rrjs yap aBpoas eTnfioXrjs ttvkvov Seofieda,
ttjs oe Kara ixipos oi>x ofxoiojs.

36 " BaSicrreov puev ovv /cat eV e'/cetVa owe^s, eV
<Se> 1 rfj ixv-qixTj to tooovto 7TOL7]T€ov } d<^' ov r\
re KVpLwrdrr] eVt/^oAr) eVt ra Trpdypiara carat /cat
Srj /cat to Kara fxipos a/cpt/3a>/xa irav i^evptjaeraty
rd)v oXoGx^pcjrdrojv tvttojv ev 7reptetA^yLt/xeVa>^ /cat
IMvrjpLovevofxevojv' eVet /cat ra> TereAeatofpyTi/xeVaj

TOVTO KVpi(JJTO.TOV TOV TTOLVTOS aKpifiajfiaTOS yLV€TOU }

to Tat? eVt^SoAats" o^ews hvvaodai xprjodat, e/ca-
orajy 2 7T/D0S" (177-Aa OTOt^etaS/xara /cat <f>a>vas ovv-
ayofxevajv. ov yap olov re ro TTVKva)\ia ttjs avvexovs
tGjv dXcov Trepioheias ctSeVat 3 yu,^ Swdfievov 8ta
fipaxedjv (f)OJvd>v aTrav ipLTrepLXafieiv eV avTw to
/cat /caret fiepos dv i^aKpifiojdev.

37 " "OQev hrj iraoi ^p^crt/Lt^s" ovo-qs tols <l)K€La)p.evois
(frvcrioAoyia ttjs ToiavTrjs dbov ,7Tapeyyvd>v to ovvex^S
ivepyrjfia iv (frvaioXoyla /cat tolovtcq /xaAtara
iyyaXrjvl^ojv ra> /3ta> irroLrjad crot /cat ToiavTiqv Tivd

iTTLTOfJLTJV Kol UTOlX^ioJGLV TO)V dXoJV $o£d)V .

" Upd)TOV fjiev ovv Ta V7TOT€TayfJL€va Tolg (j)66yyois,
to 'Hpooore, Set etAi^eVat, ottojs dv Ta ootja^ofieva
7) IrjTOVjjieva rj airopovpieva e^oj/juev etV raura
dvdyovTes luiKplveiv ', /cat /at) a/cptra irdvTa r)pXv
<tT]> 4 ets" direipov aTroheiKvvovoiv r) kcvovs <f>doy-

38 you? e^cu/xev'. dvdyKrj yap to nptoTOV lw6t]\xa
/ca#' €KaorTov <f>doyyov ^SAeVecr^at /cat pcrjOev dno-
Set^eaj? TrpocrSeladaL, elnep e^opuev to ^TjTOVjJievov
r) a7TopovpL€vov /cat Bo£a£,6[jL€vov €</>' o dvdj;o[j,€v.

1 5e suppl. Von der Muehll.

2 enacTOiv Us. : kcu codd.
3 el^at codd. : corr. Meibomius. 4 irj suppl. Us.

506

X. 35-38. EPICURUS

elementary outline of the whole treatment of the
subject. For a comprehensive view is often requiredj

the details hut seldom.

" To the former, then — the main heads — we must
continually return, and must memorize them so far
as to get a valid conception of the facts, as well as
the means of discovering all the details exactly when
once the general outlines are rightly understood and
remembered ; since it is the privilege of the mature
student to make a ready use of his conceptions by
referring every one of them to elementary facts and
simple terms. For it is impossible to gather up the
results of continuous diligent study of the entirety
of things, unless we can embrace in short formulas
and hold in mind all that might have been accurately
expressed even to the minutest detail.

<; Hence, since such a course is of service to all who
take up natural science, I, who devote to the subject
my continuous energy and reap the calm enjovment
of a life like this, have prepared for you just such an
epitome and manual of the doctrines as a whole.

" In the tir^t place. Herodotus, you must understand
what it is that words denote, in order that by refer-
ence to this we may be in a position to test opinions,
inquiries, or problems, so that our proofs may not
run on untested ad infinitum, nor the terms we use
be empty of meaning. For the primary signification
of every term employed must be clearly seen, and
ought to need no proving 3 ; this being necessary, if we
are to have something to which the point at issue or
the problem or the opinion before us can be referred.

° Epicurus explains this more fully in Fr. 258 (Usener,
p. 189). For " proof " and " proving " Bignone substitutes
" declaration " and " declare."

567

DIOGENES LAERTIUS

' "En re 1 tols aladrjoeis Set ttolvtcos Trjpelv /cat
d^Acos" to,? rrapovaas eVt/?oAa? etVe oiavoias eW* orov
$r]7roT€ tcov Kpir-qpicov , o/xo tojs" Se /cat to, vnap^ovra
Tradiq, 07TOJS" aV /cat to Trpoofievov /cat to d'S^Aov
eytop,ev of? arjfjietcjDGOfjLeda.

' TauTa Set hiaXafiovTas avvopav rjSr] 7Tepl rtuv
aS^Aajy irpQ>Tov /xev otl ovhev yiverai e'/c tou
/X17 ovtos. Trdv yap e/c Tra^TO? eylver* av OTrep/ta-

39 tcov ye ovdev TrpoaheopLevov. /cat et e<j>9eipeTO Se
to dfiavL^ofxevov els to (jltj ov, rrdvra av aVojAajAet
to, Trpdyfiara, ovk ovtojv els a SteAueTO. /cat /x^v
/cat to ttolv del tolovtov tjv olov vvv ecrrt, /cat aet
tolovtov eorat. ovdev yap icrrtv els o p,er a/3 aXel. 2
Trapd ydp to ttclv ovdev ecrnv, o av eloeXdov et?
avTO ttjv fjuera^oXrjv TTOiy]uano.

11 'AAAa, /jltjv /cat [tovto /cat iv rfj MeyaA^ eTnrofxfj
<f>r)cri Kar dpxqv /cat iv rfj a Ilept <f>vcreoJsY to
rrav eoTL acj/JLara /cat Kevov cra>/xaTa puev yap ojs
ecrrcv, avTTj rj aladrjcns eVt rtavrcov fiaprvpet, /ca#'
rjv dvayKaiov to dorjXov Tip Aoyto/xa) Te/c/xatpeo"#at •

40 et Se pr) r\v o Kevov /cat yjlypav /cat dva<f)rj <f>voiv
ovopid^ofMev, ovk av et^e tol crayxaTa oVou ?)v ouSe

1 en-e codd. : eorr. Arndt.

2 /xera^dWei codd. : corr. Us.

3 Passages which are obviously the work, not of Epicurus,
but of Laertius himself or some Scholiast, are here under-
lined and translated in italics.

a This is no innovation of Epicurus but a tenet common to
all the pre-Socratics : the One, or Nature as a whole, assumed
by the Ionians, is unchangeable in respect of generation
and destruction; cf. Aristotle, Met. i. 3. 984 a Ml. The
pluralists were naturally even more explicit : see the well-

568

X. 38-40. EPICURUS

" NextjWe must by all means stick to our sensations,
that is, simply to the present impressions whether of
the mind or of any criterion whatever, and similarly
to our actual feelings, in order that we may have the
means of determining that which needs confirmation
and that which is obscure.

'• When this is clearly understood, it is time to
consider generally things which are obscure. T<>
begin with, nothing comes into being out of what is
non-existent . a For in that case anything would have
arisen out of anything, standing as it would in no need
of its proper germs. 6 And if that which disappears
had been destroyed and become non-existent, every-
thing would have perished, that into which the
things were dissolved being non-existent. More-
over, the sum total of things was always such as it
is now, and such it will ever remain. For there is
nothing into which it can change. For outside the
sum of things there is nothing which could enter into
it and bring about the change.

' ; Further [this he says also in the Larger Epitome
near the beginning and in his First Book " On Nature "1,
the whole of being consists of bodies and space.
For the existence of bodies is everywhere attested
by sense itself, and it is upon sensation that reason
must rely when it attempts to infer the unknown
from the known. And if there were no space (which
we call also void and place and intangible nature), d
bodies w r ould have nothing in which to be and

known fragments, Anax. 17 d, Emped. 8 d. Lucretius
(i. 180 f.) expands the doctrine.

6 Cf. §§ 41, 54. Lucr. i. 125 f. is the best commentary.

c Usener's insertion of " bodies and space " comes from
§ 86 ; cf. Diels, Dox. Or. 581. 28.

d Cf. Lucr. i. 426.

569

DIOGENES LAERTIUS

St' ov eKivelro, Kaddrrep (fxxiverai KcvovLieva. napd

0€ TOLVTCL Ol)6kv Ovh €7TLVOTj9rjvaL SvvaTOLl OVT€ 776/31-

Xr]7rra)£ ovre avaAoytos rot? TrepiXiqTTTols oj? Kad*
6Xas cf)V<J€Ls XapufiavopLeva Kal per] ws to. tovtojv
avfjL7Trajfjbara r) crvLifiefirjKOTa Xeyopueva.

" Kat firjv Kal tlov \tovto kol iv rfj Trpcorrj He pi
(frvcrews Kal rfj tS' Kal le Kal rfj MeyaA^ iTTLTOLifj] 1
ocoli6.tlov Ta puev ion ovyKplcreis, ra 8' ijj tov at

41 ovyKpioeis 7TeTTo'n}VT ai' ravra oe ioTiv dro/xa /cat
d/xerd/^A^ra, etWp litj LieAXei iravra etV to litj ov
(j)9apr)o€vd ai, aXX loyyovTa viroiieveiv iv rat?
hiaXvoeoi tQ>v crvyKpioeojv, TrXrjpr) tt)v <j>voiv 6Vra,
ola o-q ovk eyovTa otttj tj ottlos oiaXvdrjoeTai.
coorre ras* dp^a? olto/jlovs avayKolov elvai ulolicltlov

(f)VO€lS.

'AAAa pLTjV Kal to 7T&v aireipov ecrrt. to yap

7T€7T€paOIJLeVOV CLKpOV €)(€L' TO §6 OKpOV TTOp* €T€pOV
TL deO)p€LTai- <TO §€ 7T&V OV TTap' €T€pOV Tt 0eOJ -

petraf> 2 ojcrre ovk eypv aKpov Trepas ovk e^et*
Tripos Se ovk eyov aireipov av elt] Kal ov rre-

7T€paOfJL€VOV.

" Kat firjv Kal to) nXr/dec tlov cratpbaTCov drrecpov

42 ecrrt to ttov Kal tlo Lieyedei tov Kevov. et re yap
rjv to Kevov drreipov , to. oe crtotzara ojptcr/xeVa, ou-
dapiov av eiieve to. croj/xara, dAA' itf>epeTO Kara, to
aireipov Kevov SieonapLieva, ovk eypvTa tcl virep-

1 See preceding note.
2 SuppL Us.

C/ § 54.

b The missing premiss is supplied by Cicero, T)e div. ii.
103 "at quod omne est, id oon cernitur ex alio extrinsecuW
0/. Lucr. i. 960.

570

X. 40-42. EPICURUS

through which to move, as they are plainly seen to
move. Beyond bodies and space theje is nothing
which by mental apprehension or on its analogy wq
can conceive to exist. When we speak of bodies
and space, both are regarded as wholes or separate
things, not as the properties or accidents of separate
things.

" Again [he repeats this in the First Book and in
Books XIV. a?id XV. of the work " On Nature " and
in the Larger Epitome], of bodies some are composite,
others the elements of which these composite bodies
are made. These elements are indivisible and un-
changeable, and necessarily so, if things are not all
to be destroyed and pass into non-existence, but are
to be strong enough to endure when the composite
bodies are broken up, because they possess a solid
nature and are incapable of being anywhere or any-
how dissolved. a It follows that the first beginnings
must be indivisible, corporeal entities.

" Again, the sum of things is infinite. For what is
finite has an extremity, and the extremity of any-
thing is discerned only by comparison with some-
thing else. <Now the sum of things is not discerned
by comparison with anything else : b > hence, since
it has no extremity, it has no limit ; and, since it
has no limit, it must be unlimited or infinite.

'• Moreover, the sum of things is unlimited both by
reason of the multitude of the atoms and the extent
of the void. For if the void were infinite and bodies
finite, the bodies would not have stayed anywhere
but would have been dispersed in their course through
the infinite void, not having any supports or counter-

571

DIOGENES LAERTIUS

elSovra Kal oriXXovra Kara to? avaKOTrds • el
re to Kevov tjv (hpiop,evov y ovk dv et^e tol aireipa
ao)fJLara ottov eveorrj.

Ilpog re tovtols rd dropca rtov acofidrajv Kal
[xeard, ef u>v Kal at avyKpioeis ylvovrai /cat €t?
a StaAuovrat, d7T€plXr]7Trd e'ort rat? Sta</>opats* rdv
G-)(ri}xdrojv' ov yap hvvarov yeveudai rds rocravrag
Sta^opas" €K ra>v avra>v oyj]\xdroiv TrepietX-qfiixevajv .
Kal Ka9' €Kd(TT7jv he cr^/xartatF dirXcos dVetpot
etatv at o/xotat, rat? 8e ota</>opats" oi>x drrXdjs

43 dVetpot dXXd \xovov airep lAt]7ttoi, [ovoe yap (f)T)aiv
ivoorepa) els drreipov rrjv ropbrjv rvyydveiv . Xeyet
Se, eVetS^ at Troionqres jier a^aXXovrai, el /xe'AAet
tls pLT] Kal rols \xeyedeaiv aTrXws et? airetpov avrds
e'/c^dAAetvJ.

" Ktvowrat re owe^us at drofiou [cfrrjal 8e eVSo-
ripco Kal tcrora^a;? auTa? Kiveludai rov Kevov rrjv
et£iv o/xotav napexofievov /cat 77J Kov^ordrr] Kal
rfj papvrdrr).] rov alcova, Kal at p-ev etV fxaKpdv
air* ciAAtJAojv Sttara/xevat, at 8e avrov rov TraXfiov
lgxovglv, orav rir^ojat ttJ TTepnTXoKf} 1 /ce/cAet/xeVat
7) areya£op,evot Trapd rtov irXeKriKibv.

44 " "H T€ yap rod Kevov envois 17 otoptfouaa eKaor-qv

aVTTjV TOVTO 7TapaGK€vd^€L } TTjV V7T€p€LGLV 011% Ota

re ouaa iroielodai' r\ re orepeonqs rj VTrdp^ovoa
avrals Kara rr\v ovyKpovoiv rov drroTTaXpiOV Troiel,

1 ttjv Trept.Tr\oK7)v codd. : corr. Us.

a Properly " further within " — a proof that the Scholiast
read his Epicurus from a papyrus scroll which had to be
unrolled. Hence " further within " or " nearer the centre '"

572

X. 12 H. KP1CURUS

checks to send them back on their upward rebound.
Again, if the void were finite, the infinity of bodies
would not have anywhere to be.

" Furthermore, the atoms, which have no void in
them — out of which composite bodies arise and into
which they are dissolved — vary indefinitely in their
shapes ; for so many varieties of things as we see
could never have arisen out of a recurrence of a
definite number of the same shapes. The like atoms
of each shape are absolutely infinite ; but the variety
of shapes, though indefinitely large, is not absolutely
infinite.' [For neither does the divisibility go on "ad
infinitum" he says belom a ; but he adds, since the qualities
change, unless one is prepared to keep enlarging their
magnitudes also simply "ad infinitum."]

^ The atoms are in continual motion through all
eternity. [Further, he says below, a that the atoms move
with equal speed, since the void makes way for the lightest
and heaviest alike.] Some of them rebound to a
considerable distance from each other, while others
merely oscillate in one place w*hen they chance to
have got entangled or to be enclosed by a mass of
other atoms shaped for entangling. 6

" This is because each atom is separated from the
rest by void, which is incapable of offering any
resistance to the rebound ; while it is the solidity
of the atom which makes it rebound after a collision,

expresses the same thing as " further on " or " below " in a
modern book.

6 Note the distinction between (1) solids, composed of
interlacing atoms (which have got entangled), and (-2) fluids,
composed of atoms not interlaced, needing a sheath or
container of other atoms, if they are to remain united. To
(2) belongs Soul (§ 66). See Lucr. ii. 80-141 ; Cic. De Jin.
i. 7.

573

DIOGENES LAERTIUS

efi ottooov dv r) 7T€pnrAoKr] rr)v aTTOKardcrTacrLV e/c
rrjs avyKpovcreajs 8tSo>. o-PXV °£ tovtojv ovk
eanv, dioiojv rcov droficov ovcrwv /cat rod Kevov.
[(frrjcrl 8* ivSorepa) pb-qSe rroiorrfrd rtva rrepl ras
drdfiovs elvat ttXtjv cr^rj^aros" /cat fieyedovs /cat
fidpovs ' to he xpwfJLa rrapd rr)v 9euiv rcov drofxcov
aXXdrrecrdai ev tolls Aa>Se/ca GTOiyeidxjeui (f>r]oi.
Trdv re /Jbiyedos p^r) elvai rrepl auras" ovheirore yovv
dropuos a>(f)drj aloQ-qoei.]

45 ' H Tocravrrj h-r) (bojvrj rovrcov irdvTiov p,vrjp,ovevo-
puevajv rov Ikclvov rvrrov vrro^aXXei <rats rrepl > l
rrjs rcov ovtojv <f>vcrea)s emvoiais.

' 'AAAa jjlt]v /cat /coo/iot arreipol eluiv, ol 9* opuoioi
Toxnoi /cat dvo\xoioi. at re yap aro/xot arreipoi
ovcrai, ojs dpri drreheix9r] ) fyepovr ai /cat rroppwrdroj.
ov yap KaravijXajvrat at roiavrai aro/xot, i£ a>v av
yevoiro KOOfJLOs r) v(f> > ojv av rrotr]9elr) ) ovr els eva
out* els rrerrepaapLevovs } ov9 ocrot tolovtol ov9*
octol oid(f)OpOL rovroig. wore ovhev to epirroho-
orarrjaov ean rrpos ttjv drreiplav rcov kogjxojv.

46 " Kat/LA^V KaLTV7TOL O/XOtOCT^T^tOye? TO IS CTT€p€[JLVLOlS

elai, Xerrr6rr\oiv drrexovres fiaKpdv rcov (f>aivop,€va>v.
ovre yap Gvcrrdaets dhwarovatv ev rep rrepiexovri
ylvea9ai roiavrai ovr e7rirr]hei6rr]res TTpos kolt-
epyaoias rd)V KoiXojpidrojv /cat Xenror-qrajv yive-
o9ai, ovr e aTToppoia i rr)v e£rjs 9eoiv /cat fidaiv ota-
rrjpovoai, TjVTrep /cat ev rols crrepepiviois ei^ov
rovrovs he rovs rvrrovs et'SajAa npoaayopevo\xev .

1 Suppl. Us.
574

X. ii n». EPICURUS

however short the distance to which it rebounds,
when it finds itself imprisoned in a mass of entangling
atoms. Of all this there is no beginning, since both
atoms and void exist from everlasting. [He says
below that atoms have no quality at all except shape,
sice, and freight. But that colour varies with the arrange-
ment of the atoms he states in his " Twelve Rudiments " ;
further, that they are not of any and every size ; at any
rate no atom has ever been seen by our sense.]

" The repetition at such length of all that we are
now recalling to mind furnishes an adequate outline
for our conception of the nature of things.

•• Moreover, there is an infinite number of worlds,
vi ime like this world, others unlike it. a For the atoms
being infinite in number, as has just been proved, are
borne ever further in their course. For the atoms
out of which a world might arise, or by which a world
might be formed, have not all been expended on one
world or a finite number of worlds, whether like or
unlike this one. Hence there will be nothing to
hinder an infinity of worlds.

" Again, there are outlines or films, which are of
the same shape as solid bodies, but of a thinness far
exceeding that of any object that we see. For it is
not impossible that there should be found in the
surrounding air combinations of this kind, materials
adapted for expressing the hollowness and thinness
of surfaces, and effluxes preserving the same relative
position and motion which they had in the solid
objects from which they come. To these films we
give the name of ' images ' or ' idols.' Further-

a This remark is not misplaced. For infinity of worlds
follows from the infinity of (a) atoms, (b) space ; see inf.
§§ 73, 89 ; Lucr. ii. 1048 foil.

515

DIOGENES LAERTIUS
/cat fjirjv /cat tj Std tov kcvov cf>opa /caret firjhe/uav

aTTdvTTjULV TO)V aVTLKOljjOVTWV 1 yiVO\X€VT) 7TO.V \XT\KO<$

TrepiX-qTTTOv iv aTTepivorjTO) ^poVto ovvreXel. fipd-
hovs yap /cat Tayovs outlkottt) /cat ovk avrtKOTTr)
d\ioioj\xa Xapifidvei.

47 " Ov fjirjv ovo' dfia Kara tovs Std Xoyov dewp-qrovs
Xpovovs avro to ^epofxevov oGi\xa im rovs jrXeiovs
tottovs d(j)LKvelrai — dStavorjTov ydp, — /cat tovto
avva<f)LKVovpL€vov iv alodrjTw y^povao odev hy]Trodev
rod a7T€ipov ovk ef ov dv 7r€piXd^ojp.ev tt\v <f)opdv
tottov ecrrat d^tordixevov dvTLKOTrfj yap opuocov
earat, Kav /xe^pt tooovtov to rdyos rrjs <f>opds fir)
dvriKOTTTOV /caraAt77a>ptev. \py]Oip J ov Sr) /cat tovto
KaTao-yeiv to aroiyjExov . et#' ort rd €tSa>Aa rats'
XeTTTOT-qoiv avvTrepfiX-qTois /ce'^pryrat, ovOev dvTi-
fxapTvpel tCjv §aivop,£vwv odev /cat Tayr] dvvrrip-
fiXrjTa ex €i > 7T< ^ vra ^opov ovp.p.eTpov e^ovra rrpos
T(h <tco> 2 aTreipoj avrdjv p,rjdev dvTiKoiTTeiv Jj
oAtya dvTiKOTTTetv, TroAAats" ok /cat ajreipois evdvs

dvTLK07TT€LV TL.

48 " ripoS" re TOVTOLS, OTL 7] yiveOLS TtOV €L$d)Xo)V

d/xa vorjpiaTL avpuflaivei. /cat yap peuaty a77-d twv

oojfiaTOJV tov eTTLTToXfjs o-vvexijs, ovk iTrl$r)Xos Tjj

/^€ta>cret 3 Std ttjv dvT av arrXrjpoj at v y aoj^ovaa ttjv iirl

1 ai>TLKo-JsdvTu>i> codd. : corr. Us.

2 tw suppl. Meibom. : to Tescari.

3 tti /j.eiwaei Us. : <j7]/j.eiu)aei V.d.M. : 7) /xeubcrei codd.

a Cf. Lucr. iv. 794-8 : "In one unit of time, when we can
perceive it by sense and while one single word is uttered, many
latent times are contained which reason finds to exist."
Obviously such minute " times " are immeasurably short.
The unit of sensible time appears to be that called (in § 62)
" the minimum continuous time." Cf. Sext. Emp. x.
§§ 148-154.
576

X. 16 is. EPICURUS

more, so long as nothing comes in the way to offer
resistan ce, motion through the void accomplishes any
imaginable distance in an inconceivably short time.
lor resistance encountered is the equivalent of slow-
in -•-. its absence the equivalent of speed.

•• Not that, if we consider the minute times per-
ceptible by reason alone," the moving body itself
arrives at more than one place simultaneously (for
this too is inconceivable), although in time perceptible
to sense it does arrive simultaneously, however dif-
ferent the point of departure from that conceived by
us. For if it changed its direction, that would be
equivalent to its meeting with resistance, even if up
to that point we allow nothing to impede the rate of
its flight. This is an elementary fact which in itself
is well worth bearing in mind. In the next place
the exceeding thinness of the images is contradicted
by none of the facts under our observation. Hence
also their velocities are enormous, since they always
find a void passage to fit them. Besides, their in-
cessant effluence meets with no resistance, 6 or very
little, although many atoms, not to say an unlimited
number, do at once encounter resistance.

" Besides this, remember that the production of
the images is as quick as thought. For particles are
continually streaming off from the surface of bodies,
though no diminution of the bodies is observed,
because other particles take their place. ^And those

6 Or, inserting to, not to, before rw d7retpoj, " a passage of
the proper size to secure that nothing obstructs their end-
le>s emanation." But the meaning cannot be called certain.

c If vision is to be not merely intermittent but continuous,

images must be perpetually streaming from the objects seen

to our eyes ; there must be a continual succession of similar

images. Cf. Fr. 28:2 (Us.) ; Lucr. ii. 67-76, iv. 1 43-167.

vol. ii 2 p 577

DIOGENES LAERTIUS

i

tov crrepefJiVLOV decrw koli Ta£w tojv drofJbcov i

7ToXlJV XP° V0V > et ' KaL €VLOT€ GVyX€Op,€V7] VTrdpX^L,

Kal crvcrrdaeis iv rep nepiexovTi o^etat Std to pur)
Sew Kara fiddos to ovp,7rAr)pojp,a yweodai, Kal aAAoi

§€ TpOTTOL TLVeS yewrjTLKOl TOJV TOIOVTOJV <j)VG€OJV

eicrlv. ovdev yap tovtojv avTipiapTvpeiTai toxs
alodr}o~€0~iv , dv ^XItt-q tls TLva TpoTrov Tas evapyeias
Iva Kal rot? crvpLTraOelas and tojv etjojdev 7Tp6s rjpuas
dvoLcrei.

49 '* Aet 8e Kal vopLi^ew eVeicacWos" twos dno tojv
cfouflev dpdv rjfjL&s Kal otavoetodai' ov yap dv
IvaTTOu^pay'iaaiTO to €^a> tt)v iavTtov <f>vcrw tov
T€ xP c * ) f Jba ' ro s KaL rr ]s p>op(f>rjs Sta tov depos tov
jj,€Ta£v rjfjidjv T€ KaKeivojv, ovSe Sid tojv aicrlvwv
r) ojvSrjTTOTe pevfxaTOJV d</>' rjfjidjv rrpos eKelva
Trapaywofievojv , ovtojs ojs tvttojv twojv irreLorLovTajv
tj/jllv drrd tojv Trpayp.aTOjv opioxpdojv T€ Kal opipio-
jj,6p(f)0jv Acard to evappLOTTov pueyeOos els tt)v oi/jw
r) tt)v oidvotav, ojk4ojs Tals <f>opals xP a) l jL ^ vajv >

50 €LTa oid TavT7]v tt)v auTiav tov evds Kal crvvexovs
ttjv <f>avTao~Lav aTrohihovTOJV Kal ttjv avpLTrddeiav

dlTO TOV VTTOK€ipL€VOV CTOJ^OVTOJV KOTa TOV eK€L0€V
OVfJipL€TpOV €TT€p€lO-pLOV €K TT)S KaTa fiddoS €V TO)

GTepepiVLtp tojv aTop.ojv 7TdXaeoJS. Kal rjv dv
Adfia)fj,€v <f)avTaatav imfiAiqTiKOJS Trj Siavolq r)

a e.g. mirage and monstrous shapes of clouds : Lucr. iv.
129-142 ; Diod. iii. 56.

b Thought, as well as vision, is explained by images, but
images of a much finer texture, which fail to affect the eyes,
but do affect the mind : ef. Fr. 317 (Us.) ; Lucr. iv. 777 f. V

c This was the view of Democritus : cf. Beare, Greek
Theories of Elementary Cognition, p. 26.

d The reader is left to infer that, the more rapid the motion,
the more continuous is the succession of fresh images. It is
578

X. 4s -,... EPICURUS

given off for a long time retain the position and
arrangement which their atoms had when they
formed part of the solid bodies, although occasionally
they are thrown into confusion. Sometimes such
films a are formed very rapidly in the air, because
they need not have any solid content ; and there are
other modes in which they may be formed. For
there is nothing in all this which is contradicted by
sensation, if we in some sort look at the clear evidence
of sense, to which we should also refer the continuity
of particles in the objects external to ourselves.

\" We must also consider that it is by the entrance
of something coming from external objects that we
see their shapes and think of them. 6 For external
things Mould not stamp on us their own nature of
colour and form through the medium of the air which
is between them and us, c or by means of rays of
light or currents of any sort going from us to them,
so well as by the entrance into our eyes or minds,
to whichever their size is suitable, of certain films
coming from the things themselves, these films or
outlines being of the same colour and shape as the
external things themselves. They move with rapid
motion ; d and this again explains why they present
the appearance of the single continuous object, and
retain the mutual interconnexion which they had
in the object, when they impinge upon the sense,
such impact being due to the oscillation of the atoms
in the interior of the solid object from which they
come J And whatever presentation we derive by
direct contact, whether it be with the mind or with

this uninterrupted train of images which guarantees the
continued existence of the external object, just as their
similaritv or identity guarantees its oneness : cf. Lucr. iv.
87, 104 f., 189, 256 f., 714 f. ; Cic N.D. i. 105.

579

DIOGENES LAERTIUS

rots' OLLcrdrjTrj plots eiT€ pLOp<f>r\s elre avpL^e^-qKOTOJV
fjLopfirj iunv avTTj rod oTepepcvlov, yivopbivr) Kara
to e£rjs TTVKvco/jLa rj iyKardXeifMfJLa rod elhcoXov

TO hi lp€vSoS KOLL TO $17] fJ, apT 7] fJL€VOV iv TO) TTpOG

hotja^opuevcp del icrrcv Kent tov TrpocrpbivovTos >
imiJLapTvprjdricreo-Oai rj pur) avTip^apTvp-qdrjoeadai
elr ovk impLapTvpovpLevov <tj dvTip.apTvpovp.evov>
[Kara Tiva KLvrjcnv iv r)plv avTols crvvqpLpLevrjv
rfj (f>avTaGTLKrj €7Tif3oAf}, hcdXTjipiv he eyovoav , KaO*
r)v to iftevhos ytWrat.]

51 ""H re yap opLoiorrjs twv (fravTaopicbv olovel iv
et/coVt Xapi^avopbivajv r) /ca#' vttvovs yivop.evoav r)
/car' aAAa? tlvols eVt/^oAds- rrjs Stavot'as - r) rtov
Xoi7TU)v Kpirrjpiojv ovk dv rrore VTrrjpxe rot? oval
re koll dXrjOecrL TrpocrayopevofjbevoLs , el pur) tjv rtva
/cat TOiavTa rrpos a 7Tapa/3dXXopi,ev • to he St-
rjjjLapTTjpievov ovk dv vTrrjpx^v, el (jltj iXapufidvopLev
/cat dXXrjv nvd kIvtjglv iv rjpblv avroZs GwrjpLpbevrjV
puev rfj (jyavTaoTiKrj iTnfioXfj, hidXrjiJjLv he eypvoav
Kara hi tolvttjv, idv fiiv purj iTnp,apTvp7]dfj rj dvri-
pLapTvpTjdfj, to ipevhos ytVerat- idv he imp,apTvpy]9f\
r) pbrj dvTLp,apTvpr]9f), to dXrjOes.

52 " Kat ravTTjv ovv a(f)6hpa ye Set ttjv ho£av kolt-
€X eLV > Lva fi>r)T€ rd KpiTrjpia dvaiprJTai rd /caret rets"
ivapyelas p.rpTe to hn)p,apT7)p,evov d/zoto)? fiefiaiov-
p,evov navTOL avvTapaTTT).

1 Suppl. Us.

a The film suffers from obstacles especially in its passage
through the air, and is sometimes torn into tatters. When
these reach the eye, the result is faulty perception ; e.g. a
square tower appears round, and the like: cf. Lucr. iv.
353-863, 379-390.

580

X. r,o-52. EPICURUS

the sense-organs, be it shape that is presented or
other properties, this shape as presented is the shape
of the solid thing, and it is due either to a close
coherence of the image as a whole or to a mere
remnant of its parts/ 1 Falsehood and error always
dt-pend upon the intrusion of opinion 6 <when a fact
awaits> confirmation or the absence of contradiction,
which fact is afterwards frequently not confirmed <or
even contradicted> [following a certain movement
in ourselves connected with, but distinct from, the mental
'picture presented — which is the cause of error. ,]

" For the presentations which, e.g., are received in a
picture or arise in dreams, or from any other form of
apprehension by the mind or by the other criteria of
truth, would never have resembled what we call the
real and true things, had it not been for certain actual
things of the kind with which we come in contact.
Error would not have occurred, if we had not experi-
enced some other movement in ourselves, conjoined
with, but distinct from, c the perception of what is
presented. And from this movement, if it be not
confirmed or be contradicted, falsehood results ;
while, if it be confirmed or not contradicted, truth
results.

" And to this view we must closely adhere, if we are
not to repudiate the criteria founded on the clear
evidence of sense, nor again to throw all these things
into confusion by maintaining falsehood as if it were
truth/M

^ s

6 Cf. Fr. 247-254 (Us.) ; Lucr. iv. 462-468, 723-826.

c 5id\r)\piv %x €LV i " to be distinct " ; again, § 58 ; so dLoKr^irrbv ,
" distinguishable " (§ 57).

d Epicurus was a severe critic of the Sceptics ; cf. §§ 146,
147 ; Frs. 252, 254 (Us.) ; Lucr. iv. 507-521.

581

DIOGENES LAERTIUS

AAAa fjLrjv Kal to glkov€lv ylverat pevpuaros
<pepop.evov oltto rod (fyajvovvros tj r)xpvvTos rj
ipO(f)ovvT05 r) OTTOjerS^rrore aKovcrriKov ttolOos 7rapa-
GKevd^ovros . to Se pevpua tovto els SpLotopLepeXs
oyKovs oiaGTreiperai, dpa tlvcl hiaacp^ovras ovpu-
Traueiav 7rpos dAAijAovs Kal evoTrpra loiorpoTrov i Sta-

T€lVOVOaV TTpOS TO aTTOOTzZAcLV Kal TT)V eTraiodrjoiv
TTjV eV €K€LVOV d)S TO. TToAXoi TTOLOVGaV, el Se pLT)

ye, to egojOev pidvov evhrjAov TrapaaKevd^ovcrav

53 dvev ydp dvacf)epopLevr]s twos eKeldev GvpLTradelas
ovk av yevoLTo tj roiavrrj erraiadrjaLS . ovk avrov
ovv Sel vop.'it^eiv tov depa vtto ttjs TrpoLepLevrjs
<j>a)vfjs r] Kal ra>v opboyevcov o-^^/xart^ecr^at — noAXrjV
ydp evoeiav e^ei tovto 7rdo~xojv vtt* eKeivrjS, — aAA'
evdvs tt)v yLvofxevrjv rrArjyrjv ev r\plv, orav <f>ajvr)V
d(f)La)fj.€v, TOiavTYjv eKdAnjjtv 1 oyKOJV tlvcov pevpuaros
7Tvevp,ara)Sovs aTToreAecFTLKOJV TroieluBai, rj to
irdOos to aKovGTLKov -qpZv TrapauKevd^ei.

Kat pbTjV Kal TTjV OGfJLTjV vopacrreov, tbuTrep Kal
rr}v aKorjv ovk av rrore ovOev ndOos epydoaaOai,
el purj oyKoi rives rjoav dno tov it pay pharos drro-
cf)ep6p,evoi ovpLpieTpot Trpds tovto to aladr^T-qpiov
Kivelv, ol ptev tolol reTapaypbevats Kal dAXorpiaiSy
ol oe Totot drapd^ajs Kal olKelws e^ovres.

54 " Kat pirjv Kal ras dropiovs vopuoreov pLrjoepLLav
TTOioTryra r<2>v $aivop,evujv 7rpoo<f)epeodai ttAtjv
GX-qpLaros Kal fidpovs Kal pieyeOovs Kal oaa ef

1 (KXedrjv, vel iK\r)6r}v codd. : corr. Brieger : ZyKKiciv Us.

a Air is not; as Democritus held (Beare, op. cit. p. 99), the
582

X. 52 54. EPICURUS

(_" Again, hearing takes place when a current passes
from the object, whether person or thing, which
emits voice or sound or noise, or produces the sensa-
tion of hearing in any way whatever. This current
is broken up into homogeneous particles, which at
the same time preserve a certain mutual connexion
and a distinctive unity extending to the object which
emitted them, and thus, for the most part, cause the
perception in that case or, if not, merely indicate
the presence of the external object. For without
the transmission from the object of a certain inter-
connexion of the parts no such sensation could arise.
Therefore we must not suppose that the air itself is
moulded into shape by the voice emitted or some-
thing similar a ; for it is very far from being the case
that the air is acted upon by it in this way. The
blow which is struck in us when we utter a sound
causes such a displacement of the particles as serves
to produce a current resembling breath, and this
displacement gives rise to the sensation of hearing^]
(J' Again, we must believe that smelling, 6 like hear-
ing, would produce no sensation, were there not
particles conveyed from the object which are of the
proper sort for exciting the organ of smelling, some
of one sort, some of another, some exciting it con-
fusedly and strangely, others quietly and agreeably.

^Moreover, we must hold that the atoms in fact
possess none of the qualities belonging to things
which come under our observation, except shape,
weight, and size, and the properties necessarily con-
medium, any more than for vision (§ 49). By " something
similar " Epicurus probably means to include sound or
noise. Lucretius treats of hearing in iv. 524-614, ii. 410-413.

6 Of. Lucr. iv. 673-705, ii. 414-417. Neither taste nor
touch is treated separately in this epistle.

583

DIOGENES LAERTIUS

avdyKTjs cr^ry/xaros' crvfufrvrj iari. iroLorrjS yap ndaa
/jLerafidAAeL • at he drofioi ovhev /juerafidXAovcriv ,
eVetSrj 7rep Set tl vrropbiveiv iv rals hcaXvaeuL rtov
ovyKpiaeojv crrepeov Kal dhidXvrov, 6 rds ixera-
jSoAas* ovk etV to /jlt) ov Troir\aerai ovh eV rod
pLTj dvros, aAAa Kara fieraOeaei? iv ttoXXols, tlvwv
he Kal Trpoaohovs Kal d<f)6hovs. o9ev avajyKalov
rd 1 p.erar^ep.eva dcf)9apra elvai Kal rrjv rod xxera-
fidWovros (f>vcriv ovk eypvra y oyKovs he /cat 0^17/xa-
ncrpLovs ihiovs' ravra yap Kal dvayKaiov vrrop^eveiv .
55 " Kat yap iv rots - Trap* 77/xtv xxeTaa^/xaTt^o/xeVotS'
Kara rrjv irepialpeoiv rd cr^rj/xa ivvirdpypv Aa/x-
fidverai, at he Troior-qres ovk ivvirdp^ovaai iv rep
pLerafidAAovri, ojcnep eVetvo /caraAetWrat, aAA
i£ oXov rod ad)p,arog aTroAAu/xevat. LKavd ovv rd
VTToAeLTTOfJLeva ravra ret? ra>v ovyKpiaewv hia(j>opas
TTOLelv, eVetS^ rrep vno\ei7Tea9ai ye riva avayKolov
Kal jjltj etV to fxrj ov (j>9eipeo9ai.

' 'AAAa, fj,7]v ovhe Set vofJLL^eiv irav p,eye9os iv rat?
ard/xots" vrrdpyeiv, Iva p,r] rd <f>aLv6fjieva avrLfiaprvpfj •
TrapaXXayds hi nvas pLeye9a>v vopaureov eivat.
fieArtov yap Kal rovrov rrpoaovrog ra Kara ra
7rd9r) Kal rd? ata^aets" ytvofieva aTroho9rjoerai.
1 ra fir) codd. : corr. Weil.

a For shape cf. Lucr. ii. 333-521, iii. 185-202; for weight
cf. Lucr. ii. 184-215, i. 358-367. For qualities generally cf.
Epic. Frs. 288, 289 (Us.) ; Sext. Emp. Adv. math. ix. 335.
Atoms have no colour (Frs. 29, 30, 289 : Lucr. ii. 730-841),
nor smell (Lucr. ii. 846-855) nor flavour nor sound nor cold
nor heat {ib. 856-859), in short no variable quality (ib. 859-
864) ; but the various qualities are due to the arrangement,
positions, motions, and shape of the component atoms.

6 If something unchanging underlies every change, the
transformation of things and of their qualities must be due

584

X. 54 66. EPICURUS

joined with shape . For every quality changes, but

the atoms do nnt change, since, when the composite
bodies are dissolved, there must needs be a permanent
something, solid and indissoluble, left behind, which
makes change possible : not changes into or from the
non-existent, but often through differences ofarrange-
nii nt. and sometimes through additions and sub-
tractions of the atoms. & Hence these somethings
capable of being diversely arranged must be in-
destructible, exempt from change, but possessed
each of its own distinctive mass c and configuration.
This must remain.

•• For in the case of changes of configuration within
our experience the figure is supposed to be inherent
when other qualities are stripped off, but the qualities
are not supposed, like the shape which is left behind,
to inhere in the subject of change, but to vanish
altogether from the body. Thus, then, what is left
behind is sufficient to account for the differences in
composite bodies, since something at least must
necessarily be left remaining and be immune from
annihilation.

" Again, you should not suppose that the atoms have
any and every size, d lest you be contradicted by
fact- : but differences of size must be admitted ; for
this addition renders the facts of feeling and sensa-
tion easier of explanation. But to attribute any and

to the motion of the component atoms. With eV iro\\ol$
understand aTepeuviois : the arrangement of the atoms varies
in solid objects.

' In § 53 Hyxoi was translated " particle," since the
context shows that a group of atoms analogous to a visible
film is meant. But here each of the permanent somethings,
i.e. the atoms, has its own mass (oyKos) and configuration.

d The opinion of Democritus.

585

DIOGENES LAERTIUS

56 nav oc pteyedos vndpxetv ovre y^pr\ui\x6v eo-rt irpos
rds rwv Trotonqrajv ota<f)opds, d(f)lxOat re dp* ehet 1
koll TTpos rjjJL&s oparas droiiovs • o ov deojpeirat
ytvoptevov ov9* ottcos av yevotro oparrj aVo/zos"
eortv e7TLVorjaaL.

Tlpos Se tovtols ov Set voptt^etv iv raj ajptaptevoj
crojptart direipovs oyKovs elvat ouS' OTTTjXlKOVS ovv.

a)OT€ OV \LOVOV TTjV €L$ OL77€LpOV TOfJLTjV €7TL TOvXdTTOV

dvatpereov, Iva p,rj Trdvra daOevrj 7rotCj\xev kolv reus

TTeptXrjlfieOt TOJV ddpOOJV €LS TO fJLT) OV OLVayKOL^CO/JLeda
TO, OVTO. 6\ifioVT€S KaravaXtCTKetV y dXXd KCLL TTjV jU-CTCt-

fiaotv firj vopLtcrreov yiveodat iv toIs wptcrptevots

et? O.TT€ipOV /A7]S' €7Tt TOvAoLTTOV.

57 " Ovre yap ottojs, irrethdv drrat; rts zIttJ] ort
aVetpot oyKOt ev rtvt virdpyovuiv r\ OTrqkiKoi ovv,

€(TTL VOTjUai 07TOJS 2 O.V €TL TOVTO 7T€7T€pOLCT[JL€VOV 6L7]

to p,eyedos. rr-qXtKot yap rtves hrjXov ws ol

a7T€ipOl €tGtV 6yKOf Kal OVTOL OTTTjXlKOL O.V 7TOT€

o'jcriv, drretpov av rjv Kal to pteyeOos. aKpov re
exovTOS rod 7T€7r€paa/JL€V0V SLaXrjiTTOv, el pLrj /cat
Kad* eavro Oeojp-qrov, ovk ecrrt firj ov Kal to etjrjs
rovrov rotovrov voetv Kal ovtoj Kara to e£f)s els

1 Hfi e8ei Us. : &[j.e\ei codd.
2 07rws Brieger : ttu>s re codd.

a Of. Lucr. iv. 110-128, i. 599-627, ii. 478-521. The first
of these passages states that the atom is " far below the ken
of our senses and " much smaller than the things which
our eyes begin to be able to see."

6 Admitting indivisible atoms, hard solid bodies can be
explained ; whereas, if atoms were soft and thus divisible
ad infinitum, all things would be deprived of solidity (Lucr.
i. 565-576). Just before Lucretius has argued that, if atoms
did not set a limit to the division of things, production or re-

586

X. 5G-57. EPICURUS

every magnitude to the atoms does not help to ex-
plain the differences of quality in things ; moreover,
in that case atoms large enough to be seen ought to
have reached us, which is never observed to occur ;
nor can we conceive how its occurrence should be
possible, i.e. that an atom should become visible."

*• Resides, you must not suppose that there are parts
unlimited in number, be they ever so small, in any
finite body. Hence not only must we reject as im-
possible subdivision ad infinitum into smaller and
smaller parts, lest we make all things too weak and,
in our conceptions of the aggregates, be driven to
pulverize the things that exist, i.e. the atoms, and
annihilate b them ; but in dealing with finite things
we must also reject as impossible the progression ad
infinitum by less and less increments.

"For when once we have said that an infinite
number of particles, however small, are contained
in anything, it is not possible to conceive how it
could any longer be limited or finite in size. For
clearly our infinite number of particles must have
some size ; and then, of whatever size they
were, the aggregate they made would be infinite.
And, in the next place, since what is finite has an
extremity which is distinguishable, even if it is not
by itself observable, it is not possible to avoid thinking
of another such extremity next to this. Nor can we
help thinking that in this way, by proceeding for-

production would be impossible, since destruction is wrought
more quickly than it is repaired, and endless future time
could not undo the waste of endless past time. Possibly,
however, Epicurus is thinking of an argument similar to
that used by Lucretius in ii. 522-568 — that a finite number
of shapes implies and requires an infinity of atoms of each
shape.

587

DIOGENES LAERTIUS

rovfjL7TpoG0€V fiaoltovTa el? to direLpov VTrdpyeLV
/cat to toiovtov d(f>LKvelodaL rfj evvola.

58 ' To re eAa^tcrTov to ev ttj aludrjoeL Set /cara-

VOelv OTL OVT€ TOIOVTOV eOTLV oloV TO TOLS (JL€TCL-

fiaoeis £X ov °^' r€ TravT-Q TrdvTOJS dvopLOLov, dXX
eyov jxev tivol KoivoTiqTa tojv pLeTafiaTtov / hiaXrjijjiv
Se pLepcov ovk €vov • dAA' orav Std ttjv ttjs kolvottjtos
TrpooeyL^epeiav olrjOcopbev SiaX-qipeaOaL tl olvtov, to
pL€v i7TLTa.Se, to Se eVe'/cetva, to lgov rjfjLtv Set

TTpOGTTLTTTeLV . e^TjS Te OeOjpOVpLeV TOLVTOL OLTTO TOV

TrpcoTOV Ka.Tapyo\xevoi /cat ovk ev to> olvtu), ouSe
puepeoL \xep<x>v aTTTOfieva, dAA' rj ev tjj ISlottjtl ttj
eavTtnv tol fjueyed-q KaTafieTpovvTa, to\ TrXeloj rrXelov
/cat TOL iXoLTTOJ eXaTTov.

59 ' TavTjj rfj dvaXoyla vofiiGTeov /cat to ev ttj
aTOfjLco eXd-Xio-Tov Kexp^oSaL- puKpoTr]Ti yap e'/cetvo
SrjXov ojs* hio.(f)epei tov koto, tj)V aiaOiqoiv Oewpov-
p,evov } dvaXoyla Se ttj avTrj /ce^pryrat. eVet nep
/cat otl fieyeOos e^et rj aTopLO?, /card ttjv evTavda
dvaXoylav KaTrjyop-qaapLev , [jLLKpov tl jjlovov /xa/cpav 2
e'/c/faAoWes" . eTL Te ra cAa^tcrra /cat dfiLyr) Trepara
Set vofilc^eLv tojv [at]kcov to /cara/xeVp^/xa e£ avTtov
TTpojrwv toIs /xet'£ocrt /cat e'Aarroat irapaoKevd^ovTa

1 /xeTafidvTioit codd. : corr. Schneider.
2 fxaKpbv codd. : corr. Us.

a Each visible body is the sum of minima, or least per-
ceptible points, which, because they are of finite size, are also
finite in number.

6 " That which admits the successive transitions from
part to part." As Rignone remarks, a mathematical series,
whether of integers or fractions or powers, might be so
described. But Epicurus is obviously dealing with areas
and surfaces ; since generally to us the " visible " will al-o be
extended.

X. 57-59. EPICURUS

ward from one to the next in order, it is possible 1>\
sueh a progression to arrive in thought at infinity."

" We must consider the minimum perceptible by
sense as not corresponding to that which is capable
of being traversed, i.e. is extended, 6 nor again as
utterly unlike it, but as having something in common
with the things capable of being traversed, though it
is without distinction of parts. But when from the
illusion created by this common property we think
we shall distinguish something in the minimum, one
part on one side and another part on the other side,
it must be another minimum equal to the first which
catches our eye. In fact, we see these minima one
after another, beginning with the first, and not as
occupying the same space ; nor do we see them
touch one another's parts with their parts, but we
see that by \irtue of their own peculiar character
(i.e. as being unit indivisibles) they afford a means of
measuring magnitudes : there are more of them, if
the magnitude measured is greater ; fewer of\hem,
if the magnitude measured is less.

'• We must recognize that this analogy also holds of
the minimum in the atom ; it is only in minuteness
that it differs from that which is observed by sense,
but it follows the same analogy. On the analogy of
things within our experience we have declared that
the atom has magnitude ; and this, small as it is,
we have merely reproduced on a larger scale. And
further, the least and simplest c things must be
regarded as extremities of lengths, furnishing from
themselves as units the means of measuring lengths,
whether greater or less, the mental vision being

c i.e. " uncompounded." But v. Arnim's duepn, " void
of parts," is more suitable.

589

DIOGENES LAERTIUS

rfj Sta. Xoyov Oecupia irrl rtov aopdrtuv. rj yap
kolvottjs r) VTrdpxovcra clvtoZs irpos ra d/xerajSoAa
LKavrj to ^XP L tovtov GwreXeaai, cyvpL(f)6p~qcnv ok
e/c tovtojv klv7]olv eyovrcov oi>x olov re ylvecrOai.

60 " Kat 1 jJLrjv /cat rod drretpov cos fiev dvcordra) /cat
KarcoraTCD ov Set /car^yopetv to dvcu rj /cdra).

LGfJL€V fieVTOt TO V7T€p K€<f>a\rjs , O0€V dv OTO)fX€V,

ei? dirtipov ayetv dv, /xr^SeVore (jiavzlodai tovto
r/fjiiv, t) to VTroKaroj rod vorjdevros etV direipov,
dfjua dva> re etvat /cat Kara) npos to clvto' tovto
yap dSvvaTOV hiavo-q9r\vai. ojcrre k'crri \xlav XafieZv
(j)opav ty]v dvaj voovfjbevqv els arreipov /cat /xtav
ttjv /carco, dv /cat /xupta/cts 1 77009 tovs Trohas tojv
eirdvaj to Trap* rjp,d)v cf)€p6/jL€vov els tovs virkp

K€(j>aXr]S TjpLOiV TOTTOVS d(f)lKVrjTai Tj €TTL TTjV K€(f)a\r}V
TCOV VTTOKaTOJ TO Trap* rjfjLOJV /CCLTOJ (f>€p6p,€VOV Tj

yap d\rj (f>opd ovdev tjttov e'/carepa e/carepa
dvTLKeifJLevq eV aireipov voetrat.

61 " Kat fji-qv /cat toora^et? dvay/catov ras" aTopiovs
etvat, orav Sta tov Kevov eto^e'pojvrat pirjdevos
dvriKOTTTovTOS . ovt6 yap ra. /?aoe'a OaTTOv oloB-q-
oerat tcov \xiKpGiv /cat Kovqyajv, OTav ye S77 /xr^SeV
diravTa avToZs' ovre ra, /xt/cpa. tCjv /xeyaAojy,
ndvTa rropov avfifieTpov e^ovra, orav firjOev firjoe

1 Vide Classical Review, xxxvii. p. los.

a The parts of the atom are incapable of motion ; cf.
Lucr. i. 628-634.

6 Objection was taken by Aristotle to the atomic motion
of Democritus, on the ground that it implied a point or region
absolutely high, and an opposite point or region absolutely
low, these terms being unmeaning in infinite space (Aristotle,
I'hys. iii. 5. 205 b 30 ; iv. 8. 215 a 8). See Classical Review,
xxxv. p. 108.

$90

X. 59-61. EPICURUS

employed, since direct observation is impossible.
For the community which exists between them and
the unchangeable parts {i.e. the minimal parts of
area or surface) is sufficient to justify the conclusion
so far as this goes. But it is not possible that these
minima of the atom should group themselves together
through the possession of motion. a

•• Further, we must not assert ' up ' or ' down ' of
that which is unlimited, as if there were a zenith or
nadir. 6 As to the space overhead, however, if it be
possible to draw c a line to infinity from the point
where we stand, we know that never will this space
— or, for that matter, the space below the supposed
standpoint if produced to infinity — appear to us to
be at the same time ' up ' and ' down ' with refer-
ence to the same point ; for this is inconceivable.
Hence it is possible to assume one direction of motion,
which we conceive as extending upwards ad infinitum,
and another downwards, even if it should happen ten
thousand times that what moves from us to the spaces
above our heads reaches the feet of those above us,
or that which moves downwards from us the heads
of those beloM- us. None the less is it true that the
whole of the motion in the respective cases is con-
ceived as extending in opposite directions ad infinitum.

•• When they are travelling through the void and
meet with no resistance, the atoms must move with
equal speed. Neither will heavy atoms travel more
quickly than small and light ones, so long as nothing
jneets them, nor will small atoms travel more quickly
than large ones, provided they always find a passage
suitable to their size, and provided also that they

c This verb (ayeiv) is technical in Euclid.

591

DIOGENES LAERTIUS

eKeivois olvtikotttt) • ovd* r) dvoj ovd r) el? to
rrXdyiov hid tojv Kpovueojv Sopd, ovd* r) koltoj Sid
tojv Ihiojv fiapcov. e'aS' ottogov yap dv Kariaxfj
eKarepov, errl tooovtov dfia voijllotl ttjv <f>opdv
uxquei, eojs olvtikoi/jt} r) e^codev r) ihc rov Ihlov
fidpovs 77/30? rrjv rod ttAtj^olvtos hvvajjuv.

62 ' ' ' AAAa firjv Kal Kara, tols crvyKploeis Odrrajv ire pa
irepas <cf>op ^d-qaerau 1 tojv dropbojv tcrora^ajv
ovcrtov, to) i(f>* eva tottov (frepeodat rds iv tols
ddpoicrpLacnv otollovs Kara rov iXd^LGrov avvex^j
Xpdvov, el <koL> 2 Lirj eft eva /caret tovs Xoycp
deojprjTovs XP° vovs ' ^AAa ttvkvov dvTiKoirrovoiv ,
eojs dv vtto ttjv atcrdrjcnv to o~uvex^9 ttjs <f>opas
ylvrjrat. to yap TTpoahotja^o/JLevov rrepl tov dopd-
TOV y ojs dpa Kal ol hid Xoyov OeojprjTol xpdvoi to
orvvexcs ttjs <f)opag e^ovutv, ovk dXrjOes Iutiv eirl
tojv tolovtojv errel to ye Beojpovfievov rrdv rj /car
eTnfioXrjV XapL^avofxevov Trj htavola dXrjOeg eoTt.

63 " Mefd he. TavTa hel crvvopav dva^epovTa eirl Tas
aludrjaeis Kal Ta rrddrj — ovtoj yap rj fiefiatoTaTrj
ttiotis carat, — on rj ipvxrj uoj\xd eoTi XerrTOLiepe?
rrap" oXov to ddpoicr/Jia TrapeGirapiLevov , npoo-
e\x^>epeaTO.Tov he 7rvevLiaTi Oepixov Tiva Kpacnv
exovTL Kal TTjj fjuev tovtoj rrpoaepL^epes, rrfj he
tovtoj' eoTi he to <Tpi.Tov> 3 Liepos ttoXXtjv rrapaX-
Xayrjv elXrj(f>ds tjj XerrToiiepeia Kal avrojv toxjtojv,
1 <<pop> supplevi. 2 Suppl. V.d.M. 3 Suppl. Diels.

a When the atoms in a composite body are, during a
continuous sensible time, however short, all moving in one
single direction, then the composite body will be travelling
from place to place and have a relative velocitv.

6 Of. Lucr. iii. 161-176, 177-230.

.592

X. 61 63, EPICURUS

meet with no obstruction. Nor will their upward <>r
their lateral motion, which is due to collisions, nor
again their downward motion, due to weight, affect
their velocity. As long as either motion obtains, it
must continue, quick as the speed of thought,
provided there is no obstruction, whether due to
external collision or to the atoms' own weight counter-
acting the force of the blow.

I" Moreover, when we come to deal with composite
bodies, one of them will travel faster than another,
although their atoms have equal speed. This is
because the atoms in the aggregates are travelling
in one direction during the shortest continuous
time, albeit they move in different directions in times
so short as to be appreciable only by the reason, but
frequently collide until the continuity of their motion
is appreciated by sense. For the assumption that
beyond the range of direct observation even the
minute times conceivable by reason will present
continuity of motion is not true in the case before
us. Our canon is that direct observation by sense
and direct apprehension by the mind are alone in-
variably true.

[[ Next, keeping in view our perceptions and feelings
(for so shall we have the surest grounds for belief),
we must recognize generally that the soul is a cor-
poreal thing, composed of fine particles, dispersed all
over the frame, 5 most nearly resembling wind with
an admixture of heat, c in some respects like wind,
in others like heat. But, again, there is the third
part which exceeds the other two in the fineness of

e Cf. Lucr. iii. 231-257, 425-430 ; Epic. Fr. (Us.) 315, 314.
These authorities assume four component elements, while in
this epistle one of these (aep<2<8es n) is omitted.

vol. II 2 Q 593

DIOGENES LAERTIUS

mjfJLTTaOeg Se rovrco 1 puaXXov Kal to) Xolttco ddpol-
Gfxari ■ rovro Se irav at SiW/xet? rr\s ipvx?]S o^Aouat
Kal rd Trddrj Kal at evKivrjolai Kal at Stavo^cret?

/Cat d)V GT€p6fJ,€VOl 9vrjGKOfJ,€V . Kal fJLTjV OTL k\tl

tj ^XV r V$ alodijoreojs rr]v TrXelor-qv alrlav Set

64 KOLTe)(€LV ' OV fJLTjV elXrj^ei O.V TaVTTjV, €t fJLT) V7TO rod

Xolttov ddpolofJLaTos icrreyd^ero ttojs. rd Se Xolttov
ddpoiofAd TrapaoKevdcrav eKelvr] rr)v alrlav ravrrjv
pLerelXrjcfre Kal avro roiovrov Gvparr(x>p,aro£ Trap 1
iKelvr]s, ov \xivroi Trdvrojv wv eKelvr] KeKryyrai' 8to
a77aAAayetcr9]S' rr)s ipvxrjs ovk e^et rr)v a'ludrjoiv.
ov yap avro ev eavrco ravrrjv eKeKrrjro rr)v ovvapuv,
dAA' erepov a/xa avyyeyevrjfJLevov 2 avrco rrap-
eoKeva^ev, o 8tct rrjs ovvreXeodelorjs rrepl avro
hwdfiecDS Kara rr)v kIvtjolv avpLTTrajfia alodrjriKov
evdvs drroreXovv eavrd) dneolbov Kara rr)v dpuov-
prjGLv Kal ovpLTrddeiav Kal eKelvcp, KaQdirep elirov .

65 " Ato Sr) Kal ivvirdpxovoa r) i/^X 1 ? ovSeirore dXXov
rivos piipovs aTrrjXXayfjLevov dvaiodr^rel' aAA' a dv
Kal ravriqs tjvvajroX-qrai rod oreyd^ovros Xvdevros
€10* oXov e'lre Kal fidpovs rivos y lav irep oiapLevy,
e£et 3 rrjv aladrjcnv. rd Se Xolttov ddpoLcrfia 8ta-
fievov Kal oXov Kal Kara fxepos ovk eye 1 rr)v at-

1 " Haud scio an rotrip sit pro 8ia tovto" Schneider.

2 eWpco a. crvyyeyeurjfxeuco codd. : corr. Us.

3 ?£« Us. : 6£v codd.

° The so-called " nameless " substance (nominis expers
Lucr. iii. 242, dKarouo/jiaaTou in Epicurus).

b The body, by keeping soul-atoms together without much
dispersion, allows them to vibrate with the motions that
generate sentience and sensation.

c Since the participle areyd^ov is also found in the plural
(ffTeyafovTa), it seems best to assume with Bignone that the

594

X. 63 86. KP1CURUS

its particles and thereby keeps in closer touch with
the rest of the frame. And this is shown by the

mental faculties and feelings, by the ease with which
the mind moves, and by thoughts, and by all those
things the loss of which causes death. I Further, we
must keep in mind that soul has the greatest
share in causing sensation. Still, it would not
have had sensation, had it not been somehow
confined within the rest of the frame. But the
rest of the frame, though it provides this indis-
pensable condition b for the soul, itself also has
a share, derived from the soul, of the said quality ;
and yet does not possess all the qualities of soul.
Hence on the departure of the soul it loses sentience.
For it had not this power in itself ; but something
else, congenital with the body, supplied it to body :
which other thing, through the potentiality actualized
in it by means of motion, at once acquired for itself
a quality of sentience, and, in virtue of the neigh-
bourhood and interconnexion between them, im-
parted it (as I said) to the body also.

" Hence, so long as the soul is in the body, it never
loses sentience through the removal of some other
part. The containing sheath c may be dislocated in
whole or in part, and portions of the soul may thereby
be lost ; yet in spite of this the soul, if it manage
to survive, will have sentience. But the rest of the
frame, whether the whole of it survives or only a
part, no longer has sensation, when once those atoms

whole frame is regarded as the sum of parts, each of which
serves as the envelope, sheath, or container of some part of
the soul. Thus the loss of a limb is not fatal to life, because
the rest of the frame has served in its capacity of envelope
to preserve a sufficient number of soul-atoms in working
order.

595

DIOGENES LAERTIUS

gBtjulv €K€lvov drrqXXaypievov , daov jrore ecrrt rd
ovvreZvov tGjv drdpLOJV rrXrjOos el? rrjv rrjs ^Xl^
(frvoiv. Kal fjur/v Kal Xvofievov rod dXov dOpolofiaros
7) ifrvxr) hiao~Trei per ai Kal ovKeri ex €L ras olvtols
8vvdfjL€LS ovde KiveZrat, ojcnrep ouS' atadrjOLV

K€KTrjTO.L.

66 " Ov ydp oldv re voeZv avrd alaOavopuevov firj ev
rovTtp rep avorrrjfjiaTL Kal rat? Kivrjaeat ravrats
Xpojpievov, drav rd areyd^ovra Kal rrepiexovra pLrj
roiavra fj, ev ols vvv ovoa e^ei ravras ras Kivrjaeis.
[Xeyei ev dXXois Kal e£ drdptov avrrjv crvyKeZadai
Xeiordrojv Kal crrpoyyvXojrdrojv, rroXXa) tlvi oia-
(f>epovadjv tojv rod rrvpo?' Kal rd /xeV n dXoyov
avrrjSy o roj Xolttco rrapeoTrdpSai aajpLan- rd Se
XoyiKov ev rep dojpaKi, d>s orjXov €K re tojv <f>dfia>v
Kal rr)s ^apa?. vrrvov re yiveodau tojv rijs fax^S
pLepdjv tojv rrap 1 oXtjv tt/v avyKpicriv rrapeuTTap-
pLevojv iyKarexofievajv r] diacfyopovpLevujv , elra crvp,-
ttltttovtojv roZs eirepeiGpboZs } to re anepfia d</>'
oXojv tojv oojpdrojv (f>epeo~6ai.^\

67 " 'AAAa fxrjv Kal rode ye Set rtpouKaravoeZv , o tl
to d<jdj\xaTOV Xeyofiev Kara rrjv TrXeicrnqv dpuXlav
rod dvofxaros eirl rod Kad* eavro voiqdevros dv
Ka6' eavro de ovk ean vorjaai rd dooj\xarov ttXtjv
rod Kevov. rd de Kevdv ovre Troir\aai ovre iradelv
hvvarai, aXXd Kivr\oiv pidvov St' eavrod roZs
crco/xaat rrapex^r at. ojure ol Xeyovres dacofxarov

1 iirepeicFfxoh Us. : Tropy/j.o'is codd.

a Cf. Lucr. ii. 944-962.

596

X. tM-t.T. EPICURUS

have departed, which, however few in number, are
required to constitute the nature of soul. Moreover,
when the whole frame is broken up, a the soul is
scattered and has no longer the same powers as
B efore, nor the same motions ; hence it does not
possess sentience either.

" For we cannot think of it b as sentient, except it
be in this composite whole and moving with these
movements ; nor can we so think of it when the
sheaths which enclose and surround it are not the
same as those in which the soul is now located and
in which it performs these movements. [He says
elsewhere that the soul is composed of the smoothest
and roimdest of atoms, far superior in both respects
to those of fire ; that part of it is irrational, this
being scattered over the rest of the frame, ivhile the
rational part resides in the chest, as is manifest from
our fears and our joy ; that sleep occurs when the parts
of the soul which have been scattered all over the com-
posite organism are held fast in it or dispersed, and
afterwards collide with one another by their impacts.
The semen is derived from the whole of the bodi{ .y\

'_There is the further point to be considered^ what
the incorporeal can be, if, I mean, according to
current usage the term is applied to what can be
conceived as self-existent S But it is impossible to
conceive anything that is incorporeal as self-existent
except empty space. And empty space cannot itself
either act or be acted upon, but simply allows body
to move through it. Hence those who call soul in-

6 It = the soul, the logical subject, the neuter replacing
the more appropriate feminine pronoun.

c Or, if otl to do-Wjuaroj' \e- / o/xei' be read, " that accord-
ing to current usage we apply the term hicorporeal to that
which can be conceived as self-existent."

597

DIOGENES LAERTIUS

etVat rrjv ifjv)(r}v ixarat^ovoiv . ovdev yap dv
eovvaTO rroielv ovre Trdax^tv, et rjv Toiavrj] • vvv S'
evapyws dfic^orepa ravra otaAa/x/^dVerat irepl tt)v
ifjvxrjv rd avpLTrrcofiara.

68 " Taura ovv iravra rd StaAoytcrftara rd irzpl tpvxfjs
avdyojv tls €ttl rd Trddr) /cat rds aladrjcreis, fivrj-
fjLOvevwv to)V eV dpxfj prjdevTOJV, ikclvcos KdTOiperai

TOtS" TV7TOLS i/Jb7T€pL€iXrjfJ,lJb€Va €tV TO KCLTa [JL€pO£

a,7ro tovtcov e£a/cpt/3oucr#at fiefiaiojs.

" 'AAAa pbrjv /cat rd ax i Jl Jba ' Ta KaL r( * XP c ^/ Aara K0LL
rd pL€yed-q /cat rd fidpr] /cat ocra d'AAa KariqyopeZrai
GcJofjLaros ojvavel crvfifie fir] koto, r) tt&ctlv r) rots
oparois /cat /card rr)v alod-qoLv avrrjv yvcoard, 1
ovO' ojs /ca#' iavrds eloi fivcreis <$o£aareov — ov yap

69 dvvardv e7nvorjaai tovto — ovre oXojs co? ovk elcriv,
ovd' cos" €T€p' drra 7rpoav7rdpxovra tovtco doxo/Ltara,
ovd" co? fJLopia tovtov, aAA' d>s to 6Xov crai/xa
KadoXov e/c tovtojv TrdvTOJV rrjv iavTov <f)VGlV
^X ov at 8tov, oi>x olov 8e eivai av{JL7T€(f)oprjjj,evov —
o°)G7T€p orav i£ avTwv twv 6yKa>v fM€ll,ov ddpoiopia
cruGrfi rjroi rtov 7Tpa)TOJV r) rtov rod oXov pbeyedtov
rovSe rivos iXarrovajv , — aAAa {jlovov, <!>$ Xeyco, Ik
tovtojv airdvTOJv ttjv IavTov <f>vaiv ^X ov c^'otov.
/cat impoXas fJiev exovra Ihlas irdvTa TavTa iorrt
/cat 8taA^0ets", crvpLirapaKoXovdovvTos ok tov ddpoov
/cat ovdapLrj diroGX^ofjievov , aAAa /card ttjv adpoav
evvoiav tov aojp,aTos KaTiqyoplav elXrjfioTOs .

70 " Kat p,r)v /cat rot? craS/xao't gvp,ttLttt€l 77-oAAa/cts"

1 yvucTTois coda. : corr. Us.

a Cf. Lucr. i. 419 f. ; Sext. Emp. Adv. math. x. §§ 221-223.
6 Cf. Lucr. i. 478-482.

5,98

X. 07-To. EPICURUS

corporeal speak foolishly. For if it were so, it could
neither act nor be acted upon. But, as it is, both
these properties, you see, plainly belong to soul J

t^If, then, we bring all these arguments concerning
soul to the criterion of our feelings and perceptions,
and if we keep in mind the proposition stated at the
outset, we shall see that the subject has been ade-
quately comprehended in outline : which will enable
us to determine the details with accuracy and con-
fidence. J

" Moreover, shapes and colours, magnitudes and
weights, and in short all those qualities which are
predicated of body, in so far as they are perpetual
properties either of all bodies or of visible bodies, are
knowable by sensation of these very properties :
these. I say. must not be supposed to exist inde-
pendently by themselves a (for that is inconceivable),
nor yet to be non-existent, nor to be some other and
incorporeal entities cleaving to body, & nor again to be
parts of body. We must consider the whole body in a
general way to derive its permanent nature from all of
them, though it is not, as it were, formed by grouping
them together in the same way as when from the
particles themselves a larger aggregate is made up,
whether these particles be primary or any magnitudes
whatsoever less than the particular whole. All these
qualities, I repeat, merely give the body its own
permanent nature. They all have their own char-
acteristic modes of being perceived and distinguished,
but always along with the whole body in which they
inhere and never in separation from it ; and it is in
virtue of this complete conception of the body as a
whole that it is so designated.

"Again, qualities often attach to bodies without

599

DIOGENES LAERTIUS

kcli ovk aioiov TrapaKoXovOeiv ovr iv tois aopdrois 1
Kal ovt€ oLGco/jiara. a)(JT€ or) Kara tt)v TrXeiarrjv
(j)opav tovtcq ray ovojxari xpoopievoi cfravepa itoiov-

fX€V TO. <JVfJL7TT(X)jJi,aTa OVT€ TTJV TOV SXoV (frvULV €X €LV '>

o ovXXafiovres Kara to adpoov crco/xa irpouayo-
pevofiev, ovre ttjv tcov aioiov 7rapaKoXovdovvTOJV ,
d>v avev GO)jj,a ov ovvarov voeicrOai. /car' liri-
fioXas S' av Ttvas 7rapaKoXov6ovvros tov adpoov

71 eKacrra 7Tpocrayop€v6cir] , dAA' ore ot]7tot€ e/cacrra
avpifiaivovTa Oewpelrai, ovk diSiov tojv ovfi-
TrTajfJLaTOJv TrapaKoXovOovvTOJv . Kal ovk i^eXareov
€K rod ovtos ravT-qv ttjv ivdpyeiav, on ovk e^et tt)v
rod oXov (f>vaiv <J) arv/Jifiaivei o $rj Kal acofia irpoo-
ayopevofj,€v, ovhe ttjv twv aioiov 7TapaKoXov9ovvTWV,
ovo av KaO* avrd vopuoreov — ovhe ydp tovto

SiaVOTjTOV OVT 6771 TOVTOJV OVT €7TL TO)V OIOIOV

av/jLfiefSrjKOTcov, — dAA' orrep Kal (f>aiv€Tai, gvjjl-
7Trco/xara navTa <KaTa> to, orojfiaTa vopuoTeov,
Kal ovk diSiov irapaKoXovdovvTa ovS* av (frvaeojs
Kad* iavTa Tay/xa e^ovra, dAA' ov Tpoirov avTr)
r) aiadrjcris ttjv ISioTT/Ta rroiei, deajpeiTai.

72 ' Kat fjLTjv Kal ToSe ye SeT 7rpooKaravorjaai
cr<j)o$pa)s- tov ydp $rj %p6vov ov ^7]ttjt€OV touTrep
Kai Ta Xoiirdy ocra iv VTroKeipieva) ^rouftev dv-
ayovTts eVt Tas fiXeirop,€vas Trap* tjjjllv avTols irpo-
Arj^ets", dAA' avrd to ivdpyrjfjLa, Ka9* o tov ttoXvv
r) oXiyov xpovov dva^ajvovpiev, orvyyeviKa>s tovto
7Tepi(j)epovT€s, avaXoyiGT eov . Kal ovt€ SiaXeKTOvs

1 / ko.I avaiadrjTOLS oo^aareov eZVcu> suppl. Bignone.

a Cf. Lucr. i. 455 f., where slavery, poverty, riches, vr&r
and peace are the examples chosen, as elsewhere are rest and
motion.

6 Cf. Sext. Emp. Adv. math. x. §§ 219 f., 224 f., 240-244.

600

X. 70-72. EPICURUS

being permanent concomitants. They are not to be
classed among invisible entities nor are they incor-
poreal/ Hence, using the term ' accidents' in the
commone st sense, we say plainly that ' accidents '
have not the nature of the whole thing to which they
In long, and to which, conceiving it as a whole, we
give the name of body, nor that of the permanent
properties without which body cannot be thought of.
And in virtue of certain peculiar modes of appre-
hension into which the complete body always enters,
each of them can be called an accident. But only
as often as they are seen actually to belong to it,
since such accidents are not perpetual concomitants.
There is no need to banish from reality this clear
evidence that the accident has not the nature of
that whole — by us called body — to which it belongs,
nor of the permanent properties which accompany
the whole. Nor, on the other hand, must we suppose
the accident to have independent existence (for this
is just as inconceivable in the case of accidents as in
that of the permanent properties) ; but, as is mani-
fest, they should all be regarded as accidents, not as
permanent concomitants, of bodies, nor yet as having
the rank of independent existence. Rather they are
seen to be exactly as and what sensation itself makes
them individually claim to be.,

" There is another thing which we must consider
carefully. We must not investigate time as we do
the other accidents which we investigate in a sub-
ject, namely, by referring them to the preconcep-
tions envisaged in our minds ; but we must take into
account the plain fact itself, in virtue of which we
speak of time as long or short, linking to it in intimate
connexion this attribute of duration. 6 We need not

60]

DIOGENES LAERTIUS

(1)? fieAruovs fjL€TaAri7TT€0v , dAA' aural? rats* vtt-
apxovuais /car' olvtov xprjcrTeov, ovre aAAo rt /car'
avrov KaTrjyoprjTeov, cbs rrjv avrrjv ovoiav <e.)(ovtos
rep t'Stdj/xart tovtco — /cat ydp tovto ttolovgl Ttves, —
dAAa. p,6vov a> arv/jL7rA€KOfjL€v to loiov tovto kol

73 napap,€TpovpL€v , ^tdAtara eTTiAoyioTeov . Kal yap
tovto ovk airohei^eajs TrpooheiTai dAA' €7TiAoyiopLov }
otl rat? r)(JL€pais Kal rats* vv£l Gvp.7rAeKop.ev Kal
rots' tovtojv p.epeuiv, ojoavTcus oe Kal rots* iraQeoi
/cat rats* aTxaQelais, Kal Kivr\aeoi Kal ordoeotv,
tStoV Tt GVfJLTTTOJfJia 7T€pl raura ttolAlv ai)TO tovto
evvoovvTes, /ca#' o xpovov 6vop.6Xop.ev . [(frrjcrl Se
tovto Kal iv 777 oevTepa Hepl <j>vcrea)s Kal iv tt)
MeydA^ i7TLTop,rj.]

" 'Em T€ rots* TTpoeiprjpbivois tovs /cooyxous* Set /cat
iraoav ovyKpiuiv 7TeTrepaap,evr)v to ouoetSes* rots*
OeojpovpievoLs ttvkvojs e^ovoav vopLL^eiv yeyovevai

OL7TO TOV 0L7T€LpOV } 7T0LVT0JV TOVTOJV €K OVOTpO<f)tOV
IhlOJV a7TOK€Kpip.€VOJV Kal pb€L^6va>V Kal iAaTTOVOJV

Kal ttoAlv ocaAveoOai iravTa, tol p.ev 9&ttov, tol
oe fipahvTepov , /cat tol p.ev vito rcIV tokZvSc, tol
Se vtto tGjv TOLQjvSe tovto 7rdoxovTa. [ofjAov ovv
oj9 /cat (f)dapTovs (f>rjcn tovs Koupovs, /xera/3aA-

AoVTOJV TWV pL€pO)V. Kal €V ClAAotS* TTjV yfjv TO) OL€pi

eVoxeto-^at.]

74 " "Ert Se /cat rous - /coo/zous* oi>Ve e'£ avdyK-qs
Set vop.l'Qeiv eva a^r\P'0~Tiap.6v eyovTas * * [dAAd
/cat hia<f)6povs avrovs iv 777 /jS' Ilept <j)vo~eu>s
avros (frrjcrtv ovs p.ev yap o^atpoetSets", /cat
aWtSets* aAAous*, /cat dAAo to o-p^/zo vas* eVe'oous* - ov

602

X. 72-74. EPICURUS

adopt any fresh terms as preferable, but should
employ the usual expressions about it. Nor need
we predicate anything else of time, as if this some-
thing else contained the same essence as is contained
in the proper meaning of the word ' time ' (for this
also is done by some). We must chiefly reflect upon
that to which we attach this peculiar character of
time, and by which we measure it. No further proof
is required : we have only to reflect that we attach the
attribute of time to days and nights and their parts,
and likewise to feelings of pleasure and pain and to
neutral states, to states of movement and states of
rest, conceiving a peculiar accident of these to be
this very characteristic which we express by the
word ' time.' [He says this both in the second book
" On Nature " and in the Larger Epitome.] ]

(^After the foregoing we have next to consider that
the worlds and every finite aggregate which bears a
strong resemblance to things we commonly see have
arisen out of the infinite. For all these, whether
small or great, have been separated off from special
conglomerations of atoms ; and all things are again
dissolved, 6 some faster, some slower, some through
the action of one set of causes, others through the
action of another. [It is clear, then, that he also makes
the worlds perishable, as their parts are subject to change.
Elsewhere he says the earth is supported on the air.]

*£And further, we must not suppose that the worlds
have necessarily one and the same shape. [On the
contrary, in the twelfth book "On Nature " he himself
says that the shapes of the worlds differ, some being
spherical, some oval, others again of shapes different

a Cf. Lucr. ii. 1048-1089.
6 Cf. Lucr. ii. 1144, 1145 ; Stob. Eel. i. 20, 172 W.

603

DIOGENES LAERTIUS

fjbevroi nay cr^/xa €X €iV - ovSi £tpa etvai cltto-
Kpidevra drro rod drreipov.] ovSe yap av aTrohei^eiev
ovheis, cos <ev> 1 [lev rco tolovtco /cat ovk av
€fi7T€pi€Xrj(f)9rj ra roiavra GTrippiaTa, i£ tbv ^(pa-
re Kal (f>vra Kal tcl Xonrd iravra <tcl> 2 dewpovpieva
owtWarat, iv Se tw tolovtoj ovk av i$vvr)9r).
\ojcravra)s Se /cat ivrpacfrrjvai. tov avrov Se
rpoTTOv Kal €77t yrjs vopnareov.]

75 ' 'AAAa. p,TjV V7ToXrj7TT€OV Kal TTjV <f)VOLV TToXXd

Kal iravToia vtto avTtov tojv Trpaypidrajv StSa^^yat
re /cat dvayKaaOrjvai' rov Se Xoyiopiov ra vtto
ravT7]g Trapeyyv-qdevra vorepov eVa/cpt/fow /cat

TTpOG€^€VpLGK€LV iv pi€V TLul 6&TTOV, 6V Se TtC/t

fipaovTepov Kal iv piiv rial Trepiohois Kal xP° VOL S
<pueit s ovs Xapbfiaveiv eVtSocrets- > , 3 iv Se rtcrt /cat
iXdrrovg.

" "OOev Kal rd ovopiara i£ dpxrj? pur) Secret yeviaOai,
aAA' auras' Tas <f>vo€is tojv dvdpo'jTTOJV /ca#' e/caara
idvrj t'Sta Trdoxovoas rrddr] Kal t'Sta Xapbfiavovaas
<f>avTaop,osra tSta/s" rov dipa iKTripLTTtiv oreXXopuevov
u</>' €Kacrra)V row Tradow Kal tojv <j>avraopi,dTOJV,
cos av ttot€ Kal rj rrapd rov? tottovs tojv i6vo>v
76 Sta</>opa t) 4, varepov Si kolvojs Kad* e/cacrra iOvq
rd t'Sta reOrjvai rrpos to ra? S^AajcretS" tJttov dpL(f)L-
fioXovs yeviudai dXXrjXoi? Kal ovvTopLOJTepoJS Srj-
Xovpiivas " Tivd Se /cat ov ovvopojp,eva TrpdypbaTa
€LO<f)ipovTas tov? CTUvciSoras- Trapeyyvrjcrat Tivas

1 Suppl. Gassendi. 2 Suppl. Schneider.

3 Suppl. L's., expulso glossemate a.TroTo/j.r)i> awb tov airdpov.

4 tir) codd. : corr. LJs.
604

X. 7i 76. EPICURUS

from these. They do not, ho/rerer. ad /nit of every shape.
Xor are they Uving beings which hare been separated
from the infinite.] For nobody can prove that in one
sort of world there might not be contained, whereas
in another sort of world there could not possibly be,
|Ke ieeds out of which animals and plants arise and
all the rest of the things we see. [And the same holds
good for their nurture in a world after they have arisen.
And so too n-e must think it happens upon the earth also.]

" Again, we must suppose that nature rt too has
been taught and forced to learn many various lessons
by the facts themselves, that reason subsequently
develops what it has thus received and makes fresh
discoveries, among some tribes more quickly, among
others more slowly, the progress thus made being at
certain times and seasons greater, at others less.

" Hence even the names of things were not origin-
ally due to convention, 6 but in the several tribes under
the impulse of special feelings and special presenta-
tions of sense primitive man uttered special cries. Si
The air thus emitted was moulded by their individual
feelings or sense-presentations, and differently accord-
ing to the difference of the regions which the tribes
inhabited. Subsequently whole tribes adopted their
own special names, in order that their communica-
tions might be less ambiguous to each other and more
briefly expressed. And as for things not visible, so
far as those who were conscious of them tried to
introduce any such notion, they put in circulation
certain names for them, either sounds which they

" That is, nature working in primitive man, almost the
same thing as instinct.

6 Of. Lucr. v. 1041 f. Heraclitus, Democritus, and
Aristotle derived language from convention.

c Cf. Lucr. v. 10,>8, 1029, 1056-1058.

605

DIOGENES LAERTIUS

cf>66yyovs dvayKacrdevras dva(f>a>vr}oaL, rovs Se tw
Xoytafjuo) eXo/juevovs 1 Kara rrjv 7rXeicm]v alriav
ovtcos ipfirjvevaaL.

" Kat fJLTjV il' TOZS fJL€T€WpOlS (f)Opdv KO.I TpOTTTjV
KOLL €K\€LlfrlV KOLL OLVOLToXrjV KOLl hvGLV /Cat TO, (TV-
GTOLXCL TOVTOIS fJLl]T€ XetTOVpyOVVTOS TIVOS VOfll^lV

Set yeveoS at koI hiardrrovros r] Scar d^ovros
/cat a/xa rrjv Trdaav p,aKapi6rrjra e^ovros /£€T

77 d(f)dap(jias (ov ydp arvfifiajvovcriv 77/oay/xaretat /cat
cfypovriSes /cat opyat /cat ^dptTes* fJLaKapt,6rrjrL, dAA'
eV dodzveia /cat <j>6fico /cat TTpooheijcjeL rcbv ttXtjolov
ravra ylyverai), fxrjre av irvpos dvdjJL/juara aw-
ecrrpaufteVou T-qv /xa/ca/HOT^ra K€KT7]fJL€va /card
fiovXrjcriv rag Kwqoeis ravras Xap,fidv€iv dXXd
rrdv to aepLvto/jLa rrjpelv, Kara ndvra ovdfiara
cf>€p6fjL€vov eVt ras roiavras iwolas, tva 2 u^S'
vrrevavriai i£ avrCjv <yeVa>vrat> tw cre/xvoj/xart
So^af et Se /xt], tov /xe'ytcrrov rdpaypv ev rats
j/fu^ats' aur^ 7] imevavTioT-qs 7rapaa/ceudcret. d#ev
S17 /caTa rd? e'£ dpxijs ivaTroXrjijjeLS rcbv avarpo<f>cov
rovrcov iv rfj rod Koafiov yeveaet, Set So£d£etv
/cat r^v dvdyKYjv ravrrjv /cat Trepiooov ovvreXeludaL.

78 " Kat u^v /cat to t^v U77ep rcbv Kvpicordrcov alriav
itjaKpLpaxjau cf>voioXoyias epyov etvat Set vofxi^etv,
/cat to txa/cdptov ivrauda TreirrcoKivai Kat iv rat
rives cpvaets at dewpovpLevau Kara rd fiericopa
ravriy /cat oaa avvreivei irpos rrjv els rovro d/cpt-
/Setav.

1 e-rroixtvovs Schneider.

2 iav codd. : eorr. Us.

6f)6

a See Bignone, p. 107 note 3.
b i.e. to secure the end of happiness.

X. 76-7*. EPICURUS

were instinctively compelled to utter or which they
selected by reason on analogy according to the most
general cause there can be for expressing oneself in
such a way.^l

C Nay more : we are bound to believe that in the sky
revolutions, solstices, eclipses, risings and settings,
and the like, take place without the ministration or
command, either now or in the future, of any being
who at the same time enjoys perfect bliss along with
immortality. For troubles and anxieties and feelings
of anger and partiality do not accord with bliss, but
always imply weakness and fear and dependence
upon one's neighbours. Nor, again, must we hold
that things which are no more than globular masses
of fire, being at the same time endowed with bliss,
assume these motions at will. Nay, in every term
we use we must hold fast to all the majesty which
attaches to such notions as bliss and immortality,
lest the terms should generate opinions inconsistent
with this majesty. Otherwise such inconsistency will
of itself suffice to produce the worst disturbance in
our minds. Hence, where we find phenomena in-
variably recurring, the invariableness of the recur-
rence must be ascribed to the original interception
and conglomeration of atoms whereby the Morld was
formed.

t' Further, we must hold that to arrive at accurate
knowledge of the cause of things of most moment is
the business of natural science, and that happiness
depends on this (viz. on the knowledge of celestial
and atmospheric phenomena), and upon knowing
what the heavenly bodies really are, and any kindred
facts contributing to exact knowledge in this
respect. 6

607

DIOGENES LAERTIUS

1 "Kri re ov to TTXeova^cos ev rols roiovrois
elvai Kal to evhe^opevov koI dXXojs ttojs eyeiv ,
dAA' drrXcos fxr) elvai ev dcbddprcp Kal piaKapla
(f)VG€t rcov oiaKpiaiv vnofiaXXovrcov rj rdpa^ov
fjLTjdev Kal rovro KaraXafieiv' rfj oiavola eoriv
clttAojs elvat.

79 " To §' ev rfj icrropla irerrrcoKos, rrjs Svaecos
Kal dvaroXrjs Kal rporrrjs Kal eKXelipecos Kal
oaa avyyevrj rovrois [xrjdev en 77009 ro piaKapiov
ras yvcoueis avvrelveiv , dXX opiolcos rovs cfrofiovs
e\eiv tovs ravra Kareiooras , rives 8' at cf>vaeis
dyvoovvras Kal rives at Kvpicorarai atrial, Kal el
pLr) 7rpoarjheioav ravra' rdya he. Kal nXelovs, orav
ro ddpifios e'/c rrjs rovrcov TrpotTKaravorjaecos /xt)
ovvrjrai rrjv Xvaiv Xapifidveiv Kal rrjv nepl rcov
Kvpicordrcov olKovop.lav.

" Ato Srj kolv 1 irXelovs air las evplaKCopiev rporrcov
Kal hvoecov Kal dvaroXcov Kal eKXelifjecov Kal rcov
roiovrorpoircov , coorrep Kal ev rols Kara p,epos

80 yivopievois rjv, ov Set vopit^eiv rr\v virep rovrcov
Xpelav aKplfieiav pur] aireiXrjcfrevai, ocrrj rrpos ro
ardpayov Kal piaKapiov rjpicov crvvretvei. ware
it apaBecopovvr as 7TOoraxcos Trap* rjpilv ro opioiov
ylverai, alnoXoyrjreov virep re rcov pierecopcov Kal
Travros rod do-qXov, Karacppovovvras rcov ovre ro
/xova^cos" ex ov V yivopievov yvcopi^ovrcov ovre ro
7rXeovaxa)s crvpifiaivov, rrjv eV rcov aTroanqpidrcov
<f>avraalav irapioovrcov , 2 en re dyvoovvrcov Kal ev
ttoIois ovk eoriv arapaKrrjoai </cat ev rrolois

1 Kal codd. : corr. Us.
2 wapadtdovToju codd. : corr. Us.

608

X. 78-80. EPICURUS

Further, we must recognize on such points as this
nojjlurality of causes or contingency, but must hold
that nothing suggestive of conflict or disquiet is
compatible with an immortal and blessed nature.
And the mind can grasp the absolute truth of this.

" But when we come to subjects for special inquiry,
there is nothing in the knowledge of risings and
settings and solstices and eclipses and all kindred
subjects that contributes to our happiness ; but those
who are well-informed about such matters and yet are
ignorant what the heavenly bodies really are, and
what are the most important causes of phenomena,
feel quite as much fear as those who have no such
special information — nay, perhaps even greater fear,
when the curiosity excited by this additional know-
ledge cannot find a solution or understand the sub-
ordination of these phenomena to the highest causes.
Hence, if we discover more than one cause
that may account for solstices, settings and risings,
eclipses and the like, as we did also in particular
matters of detail, we must not suppose that our
treatment of these matters fails of accuracy, so far as
it is needful to ensure our tranquillity and happiness.}
[J\Vhen, therefore, we investigate the causes of celestial
and atmospheric phenomena, as of all that is un-
known, we must take into account the variety of ways
in which analogous occurrences happen within our
experience ; while as for those who do not recognize
the difference between what is or comes about from
a single cause and that which may be the effect
of any one of several causes, overlooking the
fact that the objects are only seen at a distance,
and are moreover ignorant of the conditions that
render, or do not render, peace of mind impossible

VOL. II 2 r 609

DIOGENES LAERTIUS

ofjboicos drapaKTrj(jaL.> 1 av ovv olojpueda Kal cLSi
7TO>s evSexofievov avro ylveadai, avro ro on
TrXeova^cos yiverai yvojpi^ovres, wcnrep /caV on,

cLSl 77QJS yiv€TOLL €lSajfJL€V , drapaKrTjOOpLeV .

81 " 'Em Se tovtols oXcds anaaiv eKelvo Set koltgl-
voelv, on rdpaxos 6 Kvptcoraros rats dvQpamivais
iftvxais yiverai ev rep ravra re /za/capta So£a£etv
<elvai> 2 Kal a<f>dapra, Kal virevavrias ^X eiv T0VTC t )
fiovXrjoeis dfJLa /cat irpd^eis /cat air las, Kal ev rto
alioviov rt Seivov del TrpoohoKav rj virortreveiv
Kara rovs p*v9ovs et re Kal avrrjv rrjv dvatadiqcjlav
ttjv ev rto reOvdvai <f>ofiovpLevovs toorrep ovoav Kar*
avrovs, Kal ev ra> pur] So^ats" ravra Tidoyew dXti
dXoycp ye rivi Trapacrrdaei, odev p,rj oplc^ovras ro
Setvov rrjv tarrjv tj Kal eTnrerap.evqv rapaxrjv

82 Xapuftdveiv roj eiKalojs Sofa£ovrt 3 ravra' rj oe
drapa^la ro rovrwv 7rdvrojv aTroXeXvcrdai Kal
crvvexT] p^v-qpaqv ex^LV rwv oXojv Kal Kvpiojrdrojv.

" "Odev rots TrddeoL rrpooeKreov rdls 7rapovai, Kara
piev ro kolvov rdls KOivals, Kara he ro t'Stov rat?
lolais, Kal Trdo"Q rfj Trapovarj /ca#' eKaorov rdv
Kpir-qpiajv evapyela. av yap rovrots 7Tpoaexa>piev,
ro odev 6 rdpaxos Kal 6 <f>6fios eyivero e^airio-
XoyqaopLev opdcos Kal dnoXvaopLev, virep re pierea)-
pcov alrioXoyovvres Kal rcov Xolttojv rwv del
7TapepLTTL7Tr6vra>v , ooa <f)ofiel rovs Xolttovs eaxdrojs.
' Tavrd aot, o'j *Wp6hore, eari KefiaXatajoecrrara

1 hue transtulit Y.d.M. 2 Suppl. Us,

3 et Kal f'So^afof codd. : corr. Us.

610

X. 80 82. EPICURUS

— all such persons we must treat with contempt.
If then we think that an event could happen in one
or other particular way out of several, we shall
be as tranquil when we recognize that it actually
comes about in more ways than one as if we knew
that it happens in this particular way.

" There is yet one more point to seize, namely,
that the greatest anxiety of the human mind arises
through the belief that the heavenly bodies are
blessed and indestructible, and that at the same
time they have volitions and actions and causality
inconsistent with this belief; and through expecting
or apprehending some everlasting evil, either because
of the myths, or because we are in dread of the mere
insensibility of death, as if it had to do with us ; and
through being reduced to this state not by convic-
tion but by a certain irrational perversity, so that, if
men do not set bounds to their terror, they endure
as much or even more intense anxiety than the man
whose views on these matters are quite vague. But
mental tranquillity means being released from all
these troubles and cherishing a continual remem-
brance of the highest and most important truths.

" Hence we must attend to present feelings and
sense perceptions, whether those of mankind in
general or those peculiar to the individual, and also
attend to all the clear evidence available, as given
by each of the standards of truth. For by studying
them we shall rightly trace to its cause and banish
the source of disturbance and dread, accounting for
celestial phenomena and for all other things which
from time to time befall us and cause the utmost
alarm to the rest of mankind.' 1 ,

V Here then, Herodotus, you have the chief doctrines

611

DIOGENES LAERTIUS

V7T€p TTJS TO)V SXojV cf)VG€OJS eTTLTeTfJLrjfjieva .

83 coot edv yevqrai Swards 6 Xoyos ovros Kara-
GX^Oelg fX€T aKpifieias, ot/xat, edv jjlt) Kal 77/50?
airavra ^abiarj tis tcov Kara fiepos aKpi^oj/Jidrajv,
dovfJL^Xrjrov avrdv Trpos tovs Xolttovs avBpojTrovs
doporrjra XrppeaBaL. Kal yap Kal KaOapd d<£'
iavrov iroiTjoei iroXXd tujv Kara jxepos e^aKpt-
fiovjJL€va)v Kara ttjv oXtjv Trpay/jLaTelav tjimv, Kal
avra ravra iv f^v-qpirj Tidifxeva avvex&s fiorjOijcrei.

'. Totavra yap iciTLv, tocrre Kal tovs Kara pcepos
rjor) i^aKpifiovvras tKavcns rj Kal TeXeiws, els rds
roiavras avaXvovras iTnfioXds, rds TrXeiOTas tcov

7T€piOO€l(JJV VTTep TTjS oXrjS tbvoetOS TTOLelaOaC OGOL

Se p,r) rravreXaJs tcov dnoTeXovp.evcov elalv, 1 £k
tovtcov Kal Kara rdv dvev tpdoyycov rporrov ttjv
dfxa vorjfiaTL TrepLooov tcov KvpicoTaTCov rrpds
yaXrjVLcrfjLov TTOiovvrac."

Kat rjoe pL€v ioriv ai)Tco eVtorroA?) Trepl tcov

cbvtTLKCOV. 7T€pl §€ TCOV fJLeT€COpCOV 7]0€ .

*Y*7TiKovpos YlvOoKXel yalpeiv.

84 " "HveyKe fJLOL KXecov einoToXriv Trapd aov } iv 77
chiXocftpovov/jLevos re Trepl rjjxds StereAet? d^icos rrjs
r)fjL€T€pas Trepl ueavTOV gttovotjs Kal ovk aTTiBdvcos

€7T€ipti) [jbV7]fJLOV€V€lV TOJV €LS (JLaKapiOV fiiOV GVV '

T€Lv6vra>v hiaXoyiGfXiov, ioeov re creavTco Trepl
rwv fxeTecopcov avvTOfxov Kal evrrepiypacbov 01a-
Xoyicrpbdv 01770 crreiAai, Iva paStcos fxvrjfjiovevrjs' ra
yap ev dXXots r)pAV yeypapLfjieva SvapLvrji^oveirra
elvai, /cat tol, cos €<f>rjs, avvexcos aura, fiaaTa^ecs. 2
r)p,els oe rjhecos re oov ttjv oerjaLv direoe^dpLeda Kal
1 eiaiv post 4k TO&rutP codd. : corr. Kuehn.
2 /Saord^eiJ/ codd. : fia.GTa$ovTi. Us.
612

X. 82-84. EPICURUS

of Physics in the form of a summary. So that, if
this statement be accurately retained and take effect,
a man will, I make no doubt, be incomparably better
equipped than his fellows, even if he should never
go into all the exact details. For he will clear up
for himself many of the points which I have worked
out in detail in my complete exposition ; and the
summary itself, if borne in mind, will be of constant
service to him.

"It is of such a sort that those who are already
tolerably, or even perfectly, well acquainted with the
details can, by analysis of what they know into such
elementary perceptions as these, best prosecute their
researches in physical science as a whole ; while
those, on the other hand, who are not altogether
entitled to rank as mature students can in silent
fashion and as quick as thought run over the doctrines
most important for their peace of mind."

Such is his epistle on Physics. Next comes the
epistle on Celestial Phenomena.

" Epicurus to Pythocles, greeting.
4 "" n In your letter to me, of which Cleon was the
bearer, you continue to show me affection which I
have merited by my devotion to you, and you try,
not without success, to recall the considerations which
make for a happy life. To aid your memory you ask
me for a clear and concise statement respecting
celestial phenomena ; for what we have written on
this subject elsewhere is, you tell me, hard to re-
member, although you have my books constantly
with you. I was glad to receive your request and

613

DIOGENES LAERTIUS

85 IXttiuiv -qSelous crvveax^O-qpiev. ypdipavres ovv rd
Xolttol 7TOLvra avvreXovpiev direp rj^Lajcras noXXols /cat
dAAots' ecro/xeva xP 7 ] (JL l JLa rd StaAoy toy-tar a ravra,
/cat fjidXicrra rots' veajarl (fivoioXoylas yvrjalov
yeyevfievois /cat rots etV acj^oAtas" fiaOvrepas rwv
iyKVKXiOJV tlvos ifXTTerrXeyfjievoL?. /caAajs* 817 aura
StaAa/Se, /cat Std pLvrjpLrjs excov otjetos avrd nepioheve
jLtera. rcuv AotTraiv a>v ey r^ /xt/cpa eTTLTO/jifj npos
'UpoSorov arreoretAatAev.

Ilpojrov ( uev ouv /xt) d'AAo rt reAo? e/c 1 r^s" Trept
fierewpwv yveoaeevs etre Kara avvacfrrjv Xeyofxevcov
etre auroreAtos" vopx'£eu> etvat rjnep drapa^tav /cat
ttigtlv fiefioLiov, KaOdirep /cat eVt rcov Ao(7ra>v.

86 /jltjT€ to dSvvarov TTapa^id^euOai /xr^re ofxoiav
Kara Trdvra ttjv Oecopiav e^eiv 7) rot? 7Tept fiitov
Xoyois 7) rots' /card ttjv rwv d'AAtov <f)VO~LKwv rrpo-
fiXrjpLdrwv Kadapoiv, olov on to ttov crwpLara /cat
avacfyrjs (j>vais iarlv, 7) ort aro/xa <ra> 2 crrot^eta,
/cat Trdvra rd roiavra ocra pLovax^v e^et rots* <^>at-
vopbdvois Gvp,<f)wviav orrep eVt rcov pierewpwv oi>x
V7rdpx€L, dXXd ravrd ye rrXeovax^v e^et /cat rrjs'
yeveoews air lav /cat rrys" ovoias rats' alodrjoeoi
ovfJL(f)covov KOLTrjyoplav.

87 " Ou yap /cara d£ta>/xara /cevd /cat vopbodealas (f>v-
uioXoyqriov, dXX ws rd (f)aiv6pL€va e/c/caActrat •
01) yap 77077 dAoytas" /cat Kevijs &6£r)s 6 filos rjpuwv
e^et xP eiav > dXXd rod adopvfiws 77/xas* frjv. Travra
/zev ow ytWrat aoeiorws /cat, rrdvrwv Kara ttXzo-

1 4k] eUbi coni. Kochalsky. 2 Suppl. Us.

a This would seem decisive of what the Shorter Catechism
of Epicurus really was : see, however, § 135.
614

X. 85-87. EPICURUS

am full of pleasant expectations. We will then
complete our writing and grant all you ask. Many
others besides you will find these reasonings useful,
and especially those who have but recently made
acquaintance with the true story of nature and those
who are attached to pursuits which go deeper than any
part of ordinary education. So you will do well to take
and learn them and get them up quickly along with
the short epitome in my letter to Herodotus .°J

[] In the first place, remember that, like everything
else, knowledge of celestial phenomena, whether
taken along with other things or in isolation, has
no other end in view than peace of mind and firm
conviction. 6 We do not seek to wrest by force what
is impossible, nor to understand all matters equally
well, nor make our treatment always as clear as when
we discuss human life or explain the principles of
physics in general — for instance, that the whole of
being consists of bodies and intangible nature, or
that the ultimate elements of things are indivisible,
or any other proposition which admits only one
explanation of the phenomena to be possible. But
this is not the case with celestial phenomena : these
at any rate admit of manifold causes for their occur-
rence and manifold accounts, none of them contra-
dictory of sensation, of their nature.

" For in the study of nature we must not conform
to empty assumptions and arbitrary laws, but follow
the promptings of the facts ; for our life has no need
now of unreason and false opinion ; our one need
is untroubled existence. All things go on uninter-
ruptedly, if all be explained by the method of

6 Philosophy is defined as " an activity which by words
and arguments secures the happv life " (Sext. Emp. Adv.
math. xi. § 169 ; cf. Epic. Frag. 222 Us.).

615

DIOGENES LAERTIUS

vaxov rpoTTOV €KKa9aipo{JL€vcov , avfjicjjwvajg rots*
^aivojxivoLs , orav rts* to TTiOavoXoyovixevov virep
avrtov heovTtos KaTaXlrrr) • orav he rts - to puev
aTToX'nrr), to he iKfidXr) o/jlolojs crvfJL(f)OJvov ov to>

(fxUVO/jLeVO), hrjXoV OTL KOI €/C TTOLVTOS €K7rL7TT€L

<f)vcrLoXoyr)fiaTos iirl he top fivdov /carappet. ar)-
ixeta he iirl twv iv rots' pteTewpois ovvreXov-
fievwv cfxEpeiv 1 twv Trap* tj/jllv rtva (fraivopLevwv,
a dewpelrai fj virapyei, koX ov tcl iv rots' /xer-
ewpois (fraLvofieva- tolvtcl yap eVSe^erat rrXeo-

88 ^a^ojs" yeveoOai. to p-eVrot (j>dvTaop,a e/caorou

TTjprjT€OV KCLl €TL TCL OVVaiTTOfJLeva TOVTW St-

aipereov, a ovk aVrtp,aprupetrat Tois nap rjfjblv
yivo/jLevois TrXeova^ws avvTeXelodai.

" Kdo/xos* e'ort 7repioyr\ its ovpavov, aorpa re /cat

yrjv KOLL TTOVTa TOL <f)CLl.v6{JL€Va 7T€pi€)(OVOa, d7TOTOfJLrjV

ex°vcroL OL7TO tov drreipov /cat Xijyovaa [/cat /cara-
X-qyovaa iv irepaTi r) dpaiw rj ttvkvw /cat ov
Xvofxivov Trdvra ra iv aura) crvyxvo~LV A^erat. 2 ] 77
iv 7T€piayofJL€vcp rj iv oTaoiv e^ovTi /cat arpoyyvXrjv
?} Tpiyojvov rj otav hrjnoTe TrepLypa^rjv TTOVTa^ws
yap ivoexeTai' twv yap <f>ai,vop.evwv ovhev dvTi-
fxapTvpel <iv > 3 Twhe tw Koopuw, iv w Xrjyov ovk euTi
KaraXafielv .

89 ' "On he /cat tolovtol koqj\xoi elcriv arteipoi to
ttXtjOos ecTTL KaTaXafielv , /cat ort /cat o rotouros"
hvvarai koojjlos yiveoQai /cat iv kogliw /cat \xera-
/cocr/xtoj, o Xeyo/Jbev LteTa^v Koapiwv hidorrj/jLa, iv
TToXvKevcp tottco /cat ovk iv fjieydXa) elXiKpivel /cat

1 (f)(f)ei Kuehn.

- taiiKjiiaiii additamentuni seel. Us.

:! suppl. Us.

6\6

X. 87-89. EPICURUS

plurality of causes in conformity with the facts, so
soon as we duly understand what may be plausibly
alleged respecting them. But when we pick and
choose among them, rejecting one equally consistent
with the phenomena, we clearly fall away from the
study of nature altogether and tumble into myth.
Some phenomena within our experience afford evi-
dence by which we may interpret what goes on in
the heavens. We see how the former really take
place, but not how the celestial phenomena take
place, for their occurrence may possibly be due to a
variety of causes. However, we must observe each
fact as presented, and further separate from it all
the facts presented along with it, the occurrence of
which from various causes is not contradicted by facts
within our experience. J

" A world is a circumscribed portion of the universe,
winch contains stars and earth and all other visible
tilings, cut off from the infinite, and terminating
[and terminating in a boundary which may be either thick
or thin, a boundary whose dissolution will bring about
the wreck of all within it] in an exterior which may
either revolve or be at rest, and be round or triangular
or of any other shape whatever. All these alter-
natives are possible : they are contradicted by none
of the facts in this world, in which an extremity can
nowhere be discerned.

" That there is an infinite number of such worlds
can be perceived, and that such a world may arise
in a world or in one of the intermundia (by which term
we mean the spaces between worlds) in a tolerably
empty space and not, as some maintain, in a vast

tii:

DIOGENES LAERTIUS

K€VO), Kad(17T€p TLVeS (f)(lOLV, eTTLrrjheLOJV TlvGiV

cnrepfMCLTtov pvevrojv etc/)' evos KocrpLov rj p,era-

KOG/JLLOV Yj KOLl 0L7TO TrXeLOVOJV KOLTOL pLLKpOV 7TpO(J-
U€0€LS T€ KOLL OiapdpuJOeiS KOLl fJL€TOL(JTdo€lS 7TOLOVV-
TQJV €7T aXXoV T07TOV, €.dv OVTOJ TV^Tj , Kdl €770.0-

Sevcreis €K T(hv lyovTOdv eViT^Seiojs' eats reXeiwoeais
koll hiafxovrjs e</>' ooov rd VTro^XrjOevra BepieXia rr)v

90 7rpoaSo)(rjv ovvarai noieladai. ov yap dOpoLopLov
oel p,6vov yeveaOai ovhe Slvov ev a> evoe^erai
KocrpLov yi-vecrOaL Kevcp Kara rd ho^aL,6pbevov i£
avdyKTjs av^ecrOal re, euos av erepco irpooKpovar),
Kaddrrep rd>v <f)voLKcuv KaXovpLevwv (frqol ris ' rovro
ydp p.ayopevov eari rols (f>aLvop,evoLs.

' "HAtos" re Kal oeXrjvrj Kal rd Xonrd dorr pa ov
Ka9 y eavrd yevopueva vorepov epL7repLeXapL^dvero vtto
rod KocrpLov |_/ccu doa ye hrj craifei 1 ], aAA' evBvs
8i€7TXdrrero Kal av^rjOLv eXdpL^avev [o/xotcos" Se
Kal yrj Kal OdXarra 1 ] Kara TTpoaKpiaeis Kal
oivrjoeis XerrropLeptov rivojv <t>vcrea>v, rproi rrvevp.a-
riKojv rj 7Tvpoei$a)v r) avvapL(f)orepa)V Kal yap
ravra ovrtos r) aiadrjcrLS vnofiaXXei.

91 " To oe pLeyedos r)Xiov re Kal rwv Xolttujv durpwv
Kara p.ev ro rrpos r)p,as nqXiKodrov ecrriv t)Xlkov
<j)aiverai' [ rovro Kal ev rfj La' Ylepl <f)vaea>s' €l
yap, (frrjcrL, ro pLeyedos Sua ro oidarrjpLa aTTefiej$Xr)KeL ,
ttoXXoj pLaXXov av rr)v ^poav . dXXo yap rovrco
GvpLpLerporepov hiaGnqpa ovdev ecrrt.] Kara he
ro Kad' avrd rjrou pbel^ov rod opatpievov r) piiKpu)

1 tamquam additamenta seel. Us.

a Cf. Lucr. i. 334 (" locus intaetus inane uacaoeque "), and
ix. 31 supra for the view of Leucippus here rejected.

618

X. so-oi. EPICURUS

space perfectly clear and void/' It arises when
c ertain suitable sgfids rush in from a single world
or intermundium, or from several, and undergo gradual
additions or articulations or changes of place, it may
1h\ and watt-rings from appropriate sources, until
they are matured and firmly settled in so far as the
foundations laid can receive them. For it is not
enough that there should be an aggregation or a
vortex in the empty space in which a world may
arise, as the necessitarians hold, and may grow until
it collide with another, as one of the so-called
physicists 6 says. For this is in conflict with facts.

"The sun and moon and the stars generally were not
of independent origin and later absorbed within our
world, [such parts of it at least as serve at all for its
defence] ; but they at once began to take form and
grow [and so too did earth and sea] c by the accretions
ancl whirling motions of certain substances of finest
texture, of the nature either of wind or fire, or of
Both ; for thus sense itself suggests. J

'* The size of the sun and the remaining stars rela-
tively to us is just as great as it appears/ [This he
states in the eleventh book " On Xature." For. says he.
if it had diminished in size on account of the distance,
it would much more have diminished its brightness ; for
indeed there is no distance more proportionate to this
diminution of size than is the distance at jvhich the
brighbiess begins to diminish.] But in itself and actu-
ally it may be a little larger or a little smaller, or

b Democritus ; cf. Hippol. p. 565, 13 d <pdeipeadcu 8e rods
Koafj-ovs vjt' dWyjXwv wpocnrlirTOPTas ; Aetius ii. 4. 9.

c This must be a gloss, because earth and sea are made of
less subtle atoms than the heavenly bodies.

d Cf. Lucr. v. 564-591 ; Philodemus Ilept <rr]/ieiu)i> 10. 35
—11.8; Cic. Acad. Pr. 82, 1 23; be Ft*, i. 20.

619

DIOGENES LAERTIUS

eXarrov t) rrjXiKovrov rvyxdvei. 1 ovrcj yap /cat
Ta Trap rjfjuv rrvpd i£ drroarrjiJiaros deojpovpieva
Kara rr\v aiadiqoiv deojpelrai. /cat rrdv he els
rovro rd f.iepos evo-Trjfia paolois SiaXvOrjaeraL,
edv ris rots evapyrj p,aai rrpo(jexx\> drrep ev rots

92 U.epl (f)vaea)S fiifiXiois SeLKwpLev. avaroXas /cat
ovaeis tjXlov /cat ueX-qvqs /cat rtov Xolttoov dorpojv
/cat Kara, avaipiv yeveadai ovvarov /cat crfieuLV,
Toiavrrjs ovgtjs rrepLcrrdaeoJS /cat /ca#' eKarepovs
rovs rorrovs, ojcrre rd rrpoeipr\p,eva aTroreXelodai'
ovoev yap row <\>aiv o\xevoiv dvri\xaprvpel. /cat
/car' e\x<\>dveidv re vrrep yrjs /cat rrdXiv errmpoo-
derrjoiv rd rrpoeipr^xevov hvvair dv uvvreXelodaL'
ovhe. yap tl rojv <§>aivo\xeva)v avrtfjuaprvpel. rag
re KLvrjcreis avrwv ovk dovvarov p,ev yiveodai Kara
rrjv rod oXov ovpavov Sivqv, 7} rovrov fiev urdoiv,
avrdjv Se Slvtjv Kara ttjv e£ dpx'rjs tv rfj yeveoret rod
KOGfjbov dvdyKiqv drroyevvrjOelGav eir* dvaroXfj-

93 * * * <a(f>oSpo>rdrr) deppbaala Kara riva em-
vepLTjoiv rod rrvpds del eVt rovs e^rjs rorrovs lovros.

[i T ponds rjXlov /cat oeXrjvqs evSe^crat fxev yive-
oQai Kara Xo^ojulv ovpavov ovtoj rots xpoVots'
KarrjvayKacrpuevov dfioiojs Se /cat Kara aepos
dvre^ojoiv rj /cat vXr]s del emriqoeias rrjs p<ev
exop^evrjs epL7TL7TpapLevr]s rrjs 8' eKXirrovGiqs ' ?)
/cat e£ dpxrjs roiavriqv hivqv KareiXrjdrjvai rols
darpois rovrois, toad* olov rtv' 2 eAt/ca Kivelodai.

1 ovx o-fxa codd. : corr. Us.
2 re codd. : corr. Us.

a The opinion of Heraclitus (p. 32 b, 6 n) and Xenophanes,
and Metrodorus of Chios. Servius, however {ml Verg. G.
i. 21!>. A>n. i\. 584), attributes the theory to the Epicureans.
620

X. 91-93. EPICURUS

precisely as great as it is seen to be. For so too
fires of which we have experience are seen by sense
when we see them at a distance. And every objec-
tion brought against this part of the theory will
easily be met by anyone who attends to plain facts,
as I show in my work On Suture. And the rising
and setting of the sun, moon, and stars may be due
to kindling and quenching, provided that the circum-
stances are such as to produce this result in each of
the two regions, east and west : for no fact testifies
against this. Or the result might be produced by
their coming forward above the earth and again by
its intervention to hide them : for no fact testifies
against this either. And their motions b may be due
to the rotation of the whole heaven, or the heaven
may be at rest and they alone rotate according to
some necessary impulse to rise, implanted at first
when the world was made . . . and this through
excessive heat, due to a certain extension of the
fire which always encroaches upon that which is
near it. c

11 The turnings of the sun and moon in their
course may be due to the obliquity of the heaven,
whereby it is forced back at these times. 1 * Again,
they may equally be due to the contrary pressure
of the air or, it may be, to the fact that either the
fuel from time to time necessary has been consumed
in the vicinity or there is a dearth of it. Or even
because such a whirling motion was from the first
inherent in these stars so that they move in a sort

6 Cf: Lucr. y, 509 f.

c From Lucr. v. 519 f. it is probable that words are lost
from the text which ascribed these motions to the quest of
fiery atoms by the heavenly bodies.

d Cf Lucr. v. 614 f.

621

DIOGENES LAERTIUS

iravra yap tol rotavra Kal tol tovtois ovyyevr)
ovuevi tcov evapyqfjLarajv oiacpcovei, eav ns aet em
tcov tolovtcov fiepcov, e^o^evos" rod Svvarov, ecs to

CTVfJL(j)COV0V TOIS (fxLLVOjJLeVOlS €KCLO~TOV TOVTCOV $VVr)TCU

kirdyeiv, p,r] (f>of3ov/JL€vos tol? dvopaTroScoSeis aarpo-
Xoycov reyyirzLas .

94 " Kevcools re aeXrjvrjs Kal rrdXtv TrXtqpcoois kcli
Kara. OTpo(f>r]v rod crcop,aTos tovtov ovvavr av
yivecrdai Kal Kara crx^f^aTtorfjiOvs depos 6p.oLcos,

€TL T€ /Cat KCLT €fJL7TpOCr9€Trjo€LS Kal KaTOL TTO-VTaS

rpOTTOVS, Ka6* ovs Kal tol irap" t)[jllv (f>aLv6fJL€va
eKKaXelrat els tol? rod eloovs tovtov a7TO$6u€Ls,
idv /xi] tls tov p,ovayr\ rpoirov KanqyaTTiqKco'S rovs
aAAou? k€Vlds airohoKLfia^rj, ov TeOecoprjKcos tl
hvvarov dvdpcorrco decoprjcrai Kal ti dovvarov, Kal
Sid tovt aovvara decopelv eTTiOvficov. en re
eVSe'^erai ttjv aeXrjvrjv i£ iavrrjs e^etv to <f>cos,

95 ivoex €TOLi ^ ^ 7 ™ T °^ fjXiov. Kal yap Trap" -qfjutv
decopelrai ttoXXol /jlev i£ iavTcov e^ovra, ^oAAd Se
d</>' irepojv. Kal ovdev IpLTTohoararel tcov ev rots
[AereojpoLS $aivo\x£vcov , idv tls rod irXeovaxov
Tponov del jjLvrjpL'qv exj) Kal rds aKoXovdovs avTols
VTToOioeis a/Lta Kal air las avvOecopf} Kal firj dva-
pXeTTQjv els rd dvaKoXovda ravr oyKol fxaraloj?
Kal KaTappenr) d'AAore dXXcos eVt tov puovaxov
Tponov. rj oe ep,(f)acns rod TrpoocoTrov eV avrfj
ovvarai \i€V yivecrdai Kal Kara rrapaXXayr]v pLepcov
Kal /car' i7Ti7rpoad€Tr)OLv , Kal 6001 ttot av rpoiroi

deCOpOLVTO TO GVfM(f)COVOV rOtS" <f>aiVOpi€.VOlS K€KTT)-

96 /xeVoi. €7rl ndvTcov yap tcov pi€T€copcov ttjv ToiavT-qv
622

X. 93 96. EPICURUS

of spiral. For all such explanations and the like
do not conflict with any clear evidence, if only in
such details we hold fast to what is possible, and
can bring each of these explanations into accord with
the facts, unmoved by the servile artifices of the
astronomers v.

'tThe waning of the moon and again her waxing a
might be due to the rotation of the moon's body,
and equally well to configurations which the air
assumes ; further, it may be due to the interposition
of certain bodies. In short, it may happen in any
of the ways in which the facts within our experience
suggest such an appearance to be explicable. But
one must not be so much in love with the explanation
by a single way as wrongly to reject all the others
from ignorance of what can, and what cannot, be
within human knowledge, and consequent longing to
discover the indiscoverable. Further, the moon may
possibly shine by her own light, just as possibly she
may derive her light from the sun ; for in our own ex-
perience we see many things which shine by their own
light and many also which shine by borrowed light.
And none of the celestial phenomena stand in the
way, if only we always keep in mind the method of
plural explanation and the several consistent assump-
tions and causes, instead of dwelling on what is
inconsistent and giving it a false importance so as
always to fall back in one way or another upon the
single explanation. The appearance of the face in
the moon may equally well arise from interchange
of parts, or from interposition of something, or in
any other of the ways which might be seen to accord
with the facts. For in all the celestial phenomena

a Cf. Lucr. v. 705-750.

623

DIOGENES LAERTIUS

lyyzvaiv ov rtpoereov. 7]v yap TLS 77 pLa^OpieVOS
rots' ivapyrj/JbaGLv, ovheirore hvvr^oerai drapaftas*
yvrjuiov pteraXafietv.

' "E/cAeti/rts- rjXlov /cat creXrjvqs hvvarai fxkv ylve-
a#at /cat Kara afieoLV, Kaddrrep /cat 7rap' -qpXv rovro
deojpelrat yiyvop,evov • /cat tjot] /cat /caT* eirnrpoo-
derrjGLV dXAajv rtvcov, rj yfjs 7} dopdrov 2 rivos
erepov rotovrov. /cat a>8e toi)? ot/cetous" aAA^Aois"
Tponovs ovvBeajp-qreov, /cat ras apua GvyKVpiqoeis
tlvwv ore ovk dhvvarov yiveudai. [eV oe 77J ij8'
Ilept (f)V(J€a>s ravra Xeyet /cat irpos, tjXlov e'/cAetVetv
cjeA^vT]? eTTKJKorovGTjs, aeX-^vrjv Se to£» r^s" y^s"

97 a/ctaor/xaros*, dAAd /cat /car' dvaxcoprjoiv . rovro Se
/cat AtoyeV^? d 'ETU/coupetos- eV rfj a rcov 'Em-
XeKr ojv . ]

" "Ert re rd^is nepidSov, KaOaTrep eVta /cat 77-ap'
r\plv rCjv rvypvrojv yiverai y Xapbfiaveodoj • /cat 77
0eta <f>VGLS 7rpos ravra pL7]oapufj TTpooayeodoj, dAA'
dXeirovpyqrog hiarr^peioOoj /cat eV rfj Trdor\ p,a/ca-
piorryri' w$ et rovro firj Trpayd-qoerai, dVacra 77
7rept raiv puerewpajv alnoXoyla fiaraia carat,
Kaddirep ricrlv rjSrj eyevero ov Svvarov rpoirov
icf)aipa(jL€Vois } ets* Se ro fidratov eKrteoovai ra>
Kad* eva rponov puovov oteaOat ylveoQai rovs
V dXAovs diravras rovs Kara ro evhe^ojxevov
eKpdXXew et? re ro dhiavo-qrov <f>epo/ievovs /cat rd
^aivop.eva, a Set 077/zeta diroheyeoh 'at, /xt) hvva\xevovs
avvdeojpeZv .

98 " M 17/07 yu/craiv /cat rjfjiepajv TrapaXXdrrovra /cat

1 Ixpetetv codd. : corr. Us.

2 oivpafoO codd. : corr. Us.

624.

X. !Mi-i)8. EPICURUS

such a line of research is doI to be abandoned ; for,
if you fight against clear evidence, you never can
enjoy genuine peace of mind.

£1 An_eclipse of the sun or moon may be due to the
extinction of their light, just as within our own
experience this is observed to happen ; and again by
interposition of something else — whether it be the
earth or some other invisible body like it. And thus
we must take in conjunction the explanations which
agree with one another, and remember that the con-
currence of more than one at the same time may
not impossibly happen. [He says the same in Book
XII. of his " De S'atura," and further that the sun is
eclipsed ivhen the moon throrvs her shadoiv over him. and
the moon is eclipsed by the shadorv of the earth ; or
again, eclipse may be due to the moons ivithdrarval,
and this is cited by Diogenes the Epicurean in the first
book of his " Epilecta."]

" And further, let the regularity of their orbits be
explained in the same way as certain ordinary in-
cidents within our own experience ; the divine nature
jrmst not on any account be adduced to explain this,
l)u t must be kept free from the task and in perfect
buss" ! Unless this be done, the whole study of
celestial phenomena will be in vain, as indeed it has
proved to be with some who did not lay hold of a
possible method, but fell into the folly of supposing
that these events happen in one single way only and
of rejecting all the others which are possible, suffer-
ing themselves to be carried into the realm of the
unintelligible, and being unable to take a compre-
hensive view of the facts which must be taken as
clues to the rest,

'"The variations in the length of nights and days

vol. ii 2 s b'2.~)

DIOGENES LAERTIUS

Trapa to Ta^etas" tjXlov Kiviqoeis ylveudac Kal TrdXiv
fipaheias vrrep yrjs Trapa ra /xrj/a] tottojv TrapaX-
Xdrrovra Kal tottovs Tivas Trepaiovv rayiov rj
PpaSvrepov, oj? Kal nap' r\pXv rtva Oeajpelrai, ols
crvfAfiojvoJS Set Xeyetv inl tojv f-iereajpow. ol 8e to
ev XajJLJ3dvovT€S rots* re (fraivopbevois p,dypvTai koX
tov rj hvvaTov dv9pd)7Ttp deajprjcrat hiaTTeTTTOJKauLV .
1 ^YiTTicrqixaolai hvvavTai ylveadai Kal Kara ovy-
Kvprjaeis Kaipwv, KaOdrrep iv rot? ipLcfraveui
rrap" rjixlv 1,0)01?, Kal trap* €T€potoju€i? depos Kal
p,€TafioXds . dfjL(f)6T€pa yap Tavra ov p^ayeTai toIs

99 <f>aLVOjJL€VOLS' €7Tl Se TTOLOIS TTapd TOVTO Tj TOVTO TO

aiTiov ytVerat ovk eaTt awtSety.

" y\6(f)r) Suvarat yiveudai Kal ovvloTaodai Kal Trapa
TTiXrjaeis depos TrvevfjbaTOJV o~uvojg€l, /cat irapa
TrepmXoKas dXXrjXov^ojv aTOfioov Kal eVtr^Setaw
et? to tovto TeAecrat Kal Kara pevpLaTOJV avXXoyr)v
diro T€ yrjs Kal vSaTOJv Kal /car' d'XAovs Se Tporrovs
rrXeiovs at tojv tolovtojv crucrraaets' ovk dhvvaTovoi
uvvTeXeludai. rjhrj S' aV avrtov fj /xev dXifio-
fjL€Vojv, fj Se (j,€TafiaXA6vTOjv uSara SuVarat avv-
100 TeXelcrdat, €tl t€ pevfjLaTOJV 1 /car' airo^opdv diro
€7riTr)heiojv tottcov St' depos Kivovp,ivojv t fitaioTepas
irrapSevaeajs yivopblvqs drro tlvojv ddpoLO-fJLaTOJV
€7TiTr)$€LOjv etV raj ToiavTas eKTrepapeis. fipovTas
eVSe^erat yiveodai Kal Kara rrvevpiaTos €V rots
/cotAoj/xaat to)V ve(f)ow dveiXrjaiv, Kaddrrep iv tois
rjfjL€T€pois dyyelois, Kal Trapa trvpos TT€TTV€V(j,a-

1 irvevixara. codd. : corr. Meifoom. Hignone : irvevfiaTwv
Karcupopa Us.

a Lucr. vi. 519.
626

X. 98-106. EPICURUS

may be due to the s wiftne ss and again to the slowness
oF the sun's motion in the sky, owing to the varia-
tions in the length of spaces traversed and to his
accomplishing some distances more swiftly or more
slowly, as happens sometimes within our own ex-
perience ; and with these facts our explanation of
celestial phenomena must agree ; whereas those
who adopt only one explanation are in conflict with
the facts and are utterly mistaken as to the way in
which man can attain knowledge.

" The signs in the sky which betoken the weather
may be due to mere coincidence of the seasons, as is
the case with signs from animals seen on earth, or they
may be caused by changes and alterations in the air.
For neither the one explanation nor the other is in
conflict with facts, and it is not easy to see in which
cases the effect is due to one cause or to the other J

^_ Clouds may form and gather either because the
air is condensed under the pressure of winds, or
because atoms which hold together and are suitable
to produce this result become mutually entangled,
or because currents collect from the earth and the
waters ; and there are several other ways in which
it is not impossible for the aggregations of such
bodies into clouds to be brought about. And that
being so, rain may be produced from them sometimes
by their compression, sometimes by their transforma-
tion ; or again may be caused by exhalations of
moisture rising from suitable places through the
air, while a more violent inundation is due to
certain accumulations suitable for such discharge;
■.Thunder may be due to the rolling of wind in the
hollow parts of the clouds, as it is sometimes im-
prisoned in vessels which w r e use ; or to the roaring of

627

DIOGENES LAERTIUS

TU)fJL€VOV fiofjLfioV Iv CLVT ols , Kol KCLTO, plj$€lS he

vecfraJv koI hiacrrdaeis , koli Kara Traparpcipeis
V€(f)cov Kal Kard^eis Trfjtjiv elXrjcf)6ra)v KpvGraXXo-
echrj. Kal ro dXov Kal rovro to fiepos TrXeovaxtos

101 yiveadai Xeyeiv eKKaXelrat tol <j)aivop,eva. Kal
OLGTpaTral 8' ojaavTOJS ylvovTai Kara rrXeiovs
rpoTTOvs' Kal ydp Kara Trapdrpufjiv Kal ovy-
Kpovuiv vecfxjov 6 rrvpos arroreXecrriKos Gxr)p.ariGp,6s
etjoXiodaLvwv aGrpaTrrjv yevva' Kal Kar Ik-

piTTLGjMOV €K TO)V Ve<f)(l)V VTTO TTV eV \lOJT OJV TO)V TOt-

ovtqjv Gajfjidratv a rr)v Xafirnqhova ravrrjv rrapa-
GKevd^ei, Kal Kar e.KTTiaGp.ov } dXtipeajs tcdv ve(f)a)v
yivop,evqs, ei&* vn dXXrjXojv eW* vtto TTvevfidrojv
Kal Kar* e\iTrepiXry\siv he rod drro rcov darpajv
KareGTrap/JLevov (fyaiTos, elra GweXavvop,evov vtto
rrjs KivrjGeaJS ve(f)tbv re Kal TTvev\xdra)v Kal hieK-
7T17TTOVTOS Sid rcbv v€(f)(i)V' r) Kara StijdrjGLv <oid> 1
row v€(f)a)v rod XeTrrofxepeGrdrov cfrojros, [fj aTro
rod rrvpos V€(f)7] Gvve<\>X£ydai koI rds ^poinds
dTToreXelGOai] 2 Kal rr)v rovrov Kivqaiv Kal Kara
rr)v rod rrvevp,aros eKTrvpwoLv rrjv yivop,evr\v hid
re Gvvroviav <f)opas Kal hid acfrohpdv KareiXiqoiv'

102 Kal Kara pr)i;eis he ve<f>d)v vtto TTvevjxdrojv e/c-
TTrojGiv re rrvpos drroreXear lkojv dropiojv Kal ro
rrjs aGrpaTTrjs (f)dvr aap,a drroreXovacbv . Kal kot
dXXovs he rrXeiovs rporrovs pahiojs ecrrai KaBopav
eypp,evov del rwv (fraivofjievojv Kal ro rovrois opuoiov
hvvdp,evov avvOewpeiv. tt pore pel he durparrr) fipov-
rrjs ev roiahe rivi rrepiordaei vecj)tov Kal hid ro
dpia ra> ro rrvev\xa ep^rrirrreiv e^ojdeiadai rov
aGrpaTrrjs drroreXeariKov ax r )( JiarL(J ( JL ° v > varepov he

1 otd suppl. Us. 2 tamquam additamentura seel. Us.

628

X. 100-102. EPICURUS

lire in them when blown 1>\ a u in. I. m- to tin- rending
and disruption of clouds, or to the friction and splitting
up of clouds when they have become as linn as ice.
As in the whole survey, so in this particular point,
the facts invite us to give a plurality of explanations.
Lightnings too happen in a variety of ways. For when

'"the clouds rub against each other and collide, that
collocation of atoms which is the cause of lire generates
lightning ; or it may be due to the flashing forth from
the clouds, by reason of winds, of particles capable of
producing this brightness ; or else it is squeezed out
of the clouds when they have been condensed either
by their own action or by that of the winds ; or
again, the light diffused from the stars may be en-
closed in the clouds, then driven about by their motion
and by that of the winds, and finally make its escape
from the clouds ; or light of the finest texture may be
filtered through the clouds (whereby the clouds may
be set on fire and thunder produced), and the motion
of this light may make lightning ; or it may arise from
the combustion of wind brought about by the violence
of its motion and the intensity of its compression ;
or, when the clouds are rent asunder by winds, and
the atoms which generate fire are expelled, these
likewise cause lightning to appear. And it may
easily be seen that its occurrence is possible in many
other ways, so long as we hold fast to facts and
take a general view of what is analogous to themj

| Lightnmgprecedes thunder, when the clouds are
constituted as mentioned above and the configura-
tion which produces lightning is expelled at the
moment when the wind falls upon the cloud, and

Of Lncr. vi. 271-284.

689

DIOGENES LAERTIUS

to 7TV€vp,a aveiXovjJievov tov ftofiftov aTroreXelv
tovtov Kal kclt 6fJL7Trcoaiv 8e dp,(f)OT€pojv afia,
rco ra^et avvrovcorepcp K€xprjcr9ai Trpds rjfxds rrjv

103 OLGTpOLTTrjV, VGT€peiV §6 T7]V fipOVTiqV , ACa^Ct 77€/3 €77*

ivlojv e£ OL7TO(7Tri[jLCLTOs dewpovfjuevajv Kal TrX~qyds
Tivas 7TOLovfJL€va>v. K€pavvovs eVSe^erai ylveadai
Kal Kara TrXelovas TTvevfxdrcov avXXoyas Kal KareiAr]-

OLV LGXVpdv T€ €K7TVpOJGLV Kal KardppTj^LV fiepOVS

Kal eKTTTOJGiv lo-xyporipav avTOV inl tovs Kara)
tottovs, rrjs prj$ea>s yivopLevrjs Sid to tovs e£rjs
tottovs TTVKvorepovs eivai hid ttlXtjolv vecf)ow Kai
Kara avrrjv Se ttjv tov Trvpos zktttojolv dveiXov-
\iivov, Kadd Kal fipovrrjv ivoex €rai ylveodai, ttXziovos
yevofjievov rrvpos Kal TTvevfiarajdevTos lcrx v P OT€ P ov
Kal p-q^avTos to vecj)OS Sta to pur] hvvaodai vtto-
Xojpelv els rd i^rjs, to) 7tlXt]Glv ylveodai [to puev

TToXl) TTpOS OpOS TL VlpTjXoV , 6V 0> /XClAlOTa K€paVVOL

104 7TL7TTOVcnv] / del irpos dXX-qXa. Kal fear' dXXovs
he Tpoirovs rrXelovas eVSe'^erai Kepavvovs arro-
TeXelcrdaL- p,6vov 6 pivOos dirioTO)' aTrioTai Se, idv

TLS KaXd)S TOLS (f)aiVOpL€VOt,S aKoXovdu)V 7T€pl TWV
d<j)aVCOV GTjpL€LO)TaL.

UprjOTrjpas eVSe^erat ylveodai Kal Kara KaQeoiv
ve<f>ovs els tov? Kara) tottovs OTvXoecStos vtto ttv€v-
/xaro? dOpoov ojudevTos Kal oia tov TTvevp^aTOS
ttoXXov 2 d>€pop,€vov, dpua Kal to ve<j)os els to TrXdyiov 3
ojOovvtos tov Zktos TTvevp,aTos ' Kal /card TrepiGTauiv
he 7Tvevp,aTos els kvkXov, depos tlvos Ittlovv-
wdovfievov dvojdev Kal pvoeojs ttoXXtjs TTvevfiaTOJV

1 tamquam additamentum seel. Us.

2 KVKXif Us.

3 TrXrjcriou eodd. : eorr. Us.
630

X. 102-104. EPICURUS

the wind being rolled up afterwards produces the

roar of thunder ; or, if both are simultaneous, the
lightning moves with a greater velocity towards
us and the thunder lags behind, exactly as when
persons who are striking blows are observed from
a distance.^! A thunderbolt is caused when winds
are repeatedl} r ~c6TTected. imprisoned, and violently
ignited : or when a part is torn asunder and is more
violently expelled downwards, the rending being due
to the tact that the compression of the clouds has
made the neighbouring parts more dense ; or again
it may be due like thunder merely to the expulsion
of the imprisoned fire, when this has accumulated
and been more violently inflated with wind and has
torn the cloud, being unable to withdraw to the
adjacent parts because it is continually more and
more closely compressed — [generally by some high
mountain where thunderbolts mostly fall]. And there
are several other ways in which thunderbolts may
possibly be produced. Exclusion of myth is the sole
condition necessary ; and it will be excluded, if one
properly attends to the facts and hence draws in-
ferences to interpret what is obscure.

" Fiery whirlwinds are due to the descent of a cloud
forced downwards like a pillar by the wind in full
force and carried by a gale round and round, while
at the same time the outside wind gives the cloud
a lateral thrust ; or it may be due to a change of
the wind which veers to all points of the compass as
a current of air from above helps to force it to move ;
or it may be that a strong eddy of winds has been

a e.g., as Apelt remarks, when the blows struck by a
great hammer on a block of iron are watched from a distance,
and it takes some time for the sound to reach one's ear.

631

DIOGENES LAERTIUS

yevo[JL€vr]s /cat ov Svvapbdvrjs eis rd rrXdy la ol-

105 appvfjvou Std rr)v nept^ rod depos ttlXttjolv. /cat ecus
fjuev yrjs rod TrprjGrfjpos KaOtepuevov arpofiiXoi
yivovroLL, cos" dv /cat r) aTroyevvrjcris /caret rr)v
Kivqoiv rod rrvevp^aros yivryrai' ecus' oe daXdrrrjs
SlvoL dnor cXodvr at.

" Zetoyxous" eVSe^erat yiveoB at /cat Kara rrvevpuaros
iv rfj yfj diroXrjiptv /cat irapa piLKpovs oyKovs
avrrjs TrapdOeuLV /cat ovvexrj Kuvqcnv, orav Kpd-
Savoiv rfj yfj rrapaaK^vatpf]. /cat rd irvedpia rodro
r) etjwdev ipL7T€piAap,fidv€i <r) > e/c rod rrirrreiv etaco
ehd(j)T] els avrpoeihels roirovs rrjs yrjs eKrrvevpLa-
rovvra eVetA^/xeVov depa. </cat> /car' avrr)v oe
rr)v cUaSoatv rrjs Kivrjcreojs €K rtov Trrwcreujv
i$a(f)6w 7toXAcov /cat rrdXiv avrairohocjiv , orav
TTVKvdjpLaol o<j)ohporepoLS rrjs yrjs a7Tavrrjor), ev-

106 oe'^erat oeicrpiovs aTroreXelodai. /cat /car' d'AAous"
Se 7rXetovs rporrovs rds Kivqaeis ravras rrjs yrjs
yiveodai.

" Td Se TTvevfxara Gvpifiaivei yiveodai Kara xpovov
dXXo(f)vXias rivos del /cat Kara piiKpov rrapeia-
$vop,evr]s, /cat /ca#' vSaros dcf)66vov avXXoyrjv rd
8e Aot7rd 7Tvevp,ara yiverai /cat oXcyojv Treuovrajv
els rd 7ToAAd /cotAoj/xara, StaSocreajs" rovrojv
ywop,evr)s.

" XdAa£a crwreAetrat /cat /card rrrj^iv loyyporepav ,
rrdvrodev oe rrvevpiarajowv Tiepiuraaiv riva>v Kara
fxepLOLV /cat </card> nrrj^iv fierpiwrepav voaroecScov
rivajv, <7TV€VfjLarajo6~jv Se rtvcjv > opLovprjcnv dpia
rrjv re gvvojctiv avrcov rroLovpbevqv /cat rr)v oidp-
pr]^LV Trpds rd Kara pieprj ovviorauOai rtr\yv6p,eva

107 /cat /car' ddpoorryra. r) oe irepufyepeia ovk dovvd-
632

X. 1U4-1U7. EPICURUS

started and is unable to burst through laterally
because the air around is closely condensed. And
when they descend upon land, they cause what are
called tornadoes, in accordance with the various
ways in which they are produced through the force
of the wind ; and when let down upon the sea, they
cause waterspouts^

V Earthquakes may be due to the imprisonment
of wind underground, and to its being interspersed
with small masses of earth and then set in continuous
motion, thus causing the earth to tremble. And
the earth either takes in this wind from without or
from the falling in of foundations, when undermined,
into subterranean caverns, thus raising a wind in the
imprisoned air. Or they may be due to the propaga-
tion of movement arising from the fall of many
foundations and to its being again checked when it
encounters the more solid resistance of earth. And
there are many other causes to which these oscilla-
tions of the earth may be due.

l^\S "indsarise from time to time when foreign matter
continually and gradually finds its way into the air ;
also through the gathering of great store of water.
The rest of the winds arise when a few of them fall
into the many hollows and they are thus divided and
multiplied.

[ Hail is caused by the firmer congelation and
complete transformation, and subsequent distribution
into drops, of certain particles resembling wind :
also by the slighter congelation of certain particles
of moisture and the vicinity of certain particles of
wind which at one and the same time forces them
together and makes them burst, so that they become
frozen in parts and in the whole mass. The round

633

DIOGENES LAERTIUS

too? fxev eyei ylveodai TrdvToOev tcov aKpcov oltto-
rrjKOfji€VOjv /cat iv rfj uvaTaoei rrdvTodev, cos Xeye-
rai, /card p*epr\ opiaXoos nrepLLGT ap.evoov et're vSaro-

€L$OJV TLVCOV €LT€ 7TV€VfJLaTO)SoW .

" XtoVa 8' ivSe^erat GwreXelaOai ko.I vSaros
XerrTov iK.yeop.evov e/c tcov vecpoov Std rropoov
crvfjL/jL€Tpias /cat dXiipeis irrLT-qSeLoov vetf>oov del vtt6
TTvevpLaros GtpoSpds, etra tovtov tttj^lv iv rfj tpopa
XapufidvovTos htd Tiva tcr^upav iv rots KaTOOTepco
tottols tcov vetpoov iftvypaGLas TrepiGTaGiv . /cat
/caret tttj^lv 8' iv toTs vecfreGiv SpiaXrj dpaLorrjra
eypvGi TOLavrr] TTpoeGis e/c toov vecfroov ylvoiTO dv
Trpos aX\r)Xa dXifiopbevoov <toov > vhaToeihcov /cat
GvpnrapaKeip,evojv a olovel gvvcoglv TTOiovp,eva
^aAa^a^ a.77oreAet, o /zdAtara yiverai iv rep eapi.

108 /cat /caret rpiifjiv he vecfroov tttj^lv elXrjcfroTcov drto-
TraXoiv dv Xap,f3dvoi to rrjg yiovos tovto ddpotafxa.
/cat /car' d'AAou? 8e rponovs eVSe^crat ^tdm
crwreAeta#at.

" Apdcro? ovvTeXeiTai /cat /caret cruvo8ov 7700?
dAAryAa e/c row depos roov tolovtcov, a r^S" TOiavTrjs
vypau'ias d7roreAeart/cd yiverai' /cat /car' dva<f)opdv
he 7) d.770 vorepcov tottoov rj voara KeKT-qp.evoov , iv
0101s tottols p,dAtora hpooos auvreAetrat, elra

GVVohoV TOVTCOV els TO aifTO XafioVTOOV /Cat (Z770-

reAecrtv vypaoias 1 /cat 7rdAtv cfropdv eVt rous" /cctrco
roTTOL'S', /ca#d 7rep opioicos /cat 7ra/)' T^p-tV eVt 7rAetdva>v

109 rotaurd rtva <uvvTeXovp,eva OeoopelTai. /cat> Trdyyy)
Se GWTeXeLTai <ov hiacfrepovTcos > tcov hpocroov,

TOLOVTOJV TLVOiV TTTj^LV TLVa TTOldv XafioVTCOV 8td

TTepLGTaoiv TLva depos ifrvypov.

1 ^^o-xorepasy uypacrias Bignone.

631

X. 107-109. EPICURUS

shape of hailstones is not impossibly due to the

extremities on all sides being melted and to the fact
that, as explained, particles either of moisture or of
wind surround them evenly on all sides and in every
quarter, when they freeze.

'* Snow may be formed when a fine rain issues from
the clouds because the pores are symmetrical and
because of the continuous and violent pressure of
the winds upon clouds which are suitable ; and then
this rain has been frozen on its way because of some
vToTent change to coldness in the regions below the
clouds. Or again, by congelation in clouds which
have uniform density a fall of snow might occur
through the clouds which contain moisture being
densely packed in close proximity to each other ;
and these clouds produce a sort of compression and
cause hail, and this happens mostly in spring. And
when frozen clouds rub against each other, this
accumulation of snow might be thrown off. And
there are other ways in which snow might be formed .

r Dew is formed when such particles as are capable
of producing this sort of moisture meet each other
from the air : again by their rising from moist and
damp places, the sort of place where dew is chiefly
formed, and their subsequent coalescence, so as to
create moisture and fall downwards, just as in several
cases something similar is observed to take place
under our eyes. And the formation of hoar-frost is
not different from that of dew, certain particles of
such a nature becoming in some such way congealed
owing to a certain condition of cold air.

635

DIOGENES LAERTIUS

" KpvaraXXos crvvreXelrai /cat kojt €k6XliJjlv puev
rod 7T€pi(f)epovs oxrjpbariapbod e/c rod vharos,
(jvvloglv he ro)v UKaX'qvcjv /cat dtjvyojvlajv Ttov ev
Tto vhari virapyovruov /cat Kara rrjv e£a)6ev he
ra>v roiodrwv irpooKpioiv, a crvveXaadevra 7tt}£lv
rep vhari TrapecrKevaoe, ttouol rebv nepi^epGw
eK.6XiifjavTa.

' T lpLS yiverai Kara TrpoaXapapiv vtto rod rjXiov
77/30? depa vharoeihrj' r) Kara, <avpi>(j)vcriv Ihiav rod
re (f>ojros /cat rod aepos, rj rd rcov ^pajpidrajv rov-
rajv Ihiojpara TTOLiqaei el re rrdvra e'i re piovoeihdjs '
dcfS ov ttoXlv a7ToXap,7Tovros ra dpiopovvra rod
aepos xpoiaiv ravrrjv Xrjiperai, olav dea)podp,ev,

110 Kara. TrpocrXapuftiv rrpds ra p^eprj. rd he rrjs
irepi<f)epeias rodro <^dVraoyza yiverai Sua ro ro
hidarr/pa iravroQev lorov vtto rrjs 6i/jea>s deatpeiadai,
rj avva>criv roiavr-qv Xap,fiavovara>v ra>v ev rep depi
dropuajv r) ev rots vecfrecnv drro rod r)Xiov drro-
(f)epop,eva)v irepitfyepeidv riva Kadieadai rrjv crvyKpiaiv
ravrrjv.

" "AAoj? 7T€pl rrjv aeXrjvrjv yiverai /cat rravroOev
aepos rrpoacpepopievov Trpos rrjv aeXrjvrjv r) rd oV
avrrjs pevpuara drrocfiepopieva dpiaXcos dvacrreXXov-
ros erri roaodrov ecfS ocrov kvkXco rrepiarrjaai ro
vecpoeihes rodro /cat pirj rd irapdrrav hiaKplvai, rj
/cat rov irepii; depa avrrjs dvaureXXovros avpi-
pierpajs rrdvrodev els rd rrepufrepes rd irepi avrrjv

111 /cat 7raxvp,epes rrepiarijaai. o yiverai Kara peprj
rivd rjroL e^coOev fiiaaapievov rivos pevpiaros rj
rrjs deppaaias emrrjheiojv Tropcov emXapi^avopevrjs
els ro rodro a7Tepyd.aaadai.

" Kop,rjrai dcrrepes yivovrai rjroi rrvpds ev rorrois
636

X. 109 in. EPICURUS

[ce is formed by the expulsion from the water of
the circular, and the compression of the scalene and
acute-angled atoms contained in it ; further by the
accretion of such atoms from without, which being
driven together cause the water to solidify after the
expulsion of a certain number of round atomsj

[H_The rainbow arises when the sun shines upon
hum id air ; or again by a certain peculiar blending
of light with air, which will cause either all the
distinctive qualities of these colours or else some of
them belonging to a single kind, and from the
reflection of this light the air all around will be
coloured as we see it to be, as the sun shines upon
its parts. The circular shape which it assumes is
due to the fact that the distance of every point is
perceived by our sight to be equal ; or it may be
because, the atoms in the air or in the clouds and
deriving from the sun having been thus united, the
aggregate of them presents a sort of roundness^/

" A halo round the moon arises because the air on
all sides extends to the moon ; or because it equably
raises upwards the currents from the moon so high
as to impress a circle upon the cloudy mass and not
to separate it altogether ; or because it raises the
air which immediately surrounds the moon sym-
metrically from all sides up to a circumference
round her and there forms a thick ring. And this
happens at certain parts either because a current
has forced its way in from without or because the
heat has gained possession of certain passages in
order to effect this. !

t Comets arise either because fire is nourished in

6$7

DIOGENES LAERTIUS

i

rial hid XP° VCX)V twojv kv rots fierecopois ovarpecbo-
\ievov TTepiurdaecos yivojxivqs, tj Ihlav nvd Kivqaiv
hid xpovcov rod ovpavov .luxovros virep rjpids, coore
rd tololvtol darpa dvacfravrjvai, 77 avrd kv xpdvois
ricrlv opiXTjuai hid nva nep'iGrauiV koll els rovs
Kad' TjjJidiS to7tovs kXdelv Kal eKcfravr} yeveodai.
rrjv re dcbdvioiv rovrcov yiveod ai rrapd rds dvn-

112 Keifieva? ravrcus air las. nvd darpa crrpecjyeodai
avrod crvpifialvei ov \iovov rco ro p,epos rovro rod
KoapLov ecrrdvai, rrepl o ro Xolttov arpecfcerai, Kadd
7T€p rives <f>acriv, dXXd Kal rco hlvrjv depos eyKVKXov
avrco nepiear dvai, 77 KcoXvnKT} yiverai rod rrepi-
TToXelv, cos koI ra d'AAa* t) /cat hid ro etjrjs /xev
avrols uX-qv kirinqhelav firj elvai, kv he rovrcp rev
roTTtp kv co KeifJLeva decopelrai. koli Kar dXXovs
he irXelovas rpoirovs rovro hvvarov ovvreXetcrdai,
kdv ns hvvqrai ro GVfjucf>covov rols <j>aivof±evois
crvXXoyli^ecjdai. riva rcov darpcov rrXavaaBai, el
ovrco rats Kivqaeoi xP ( ^ > l X€va avpifiaLvei, nvd he

113 6p,aXcos Kivelodai, eVSe^erat fxev koli napd ro kvkXco
Ktvovfieva k£ dpx^js ovrco Karr/vayKaodai, coore
rd p,ev Kara rrjv avrr/v hlvqv cpepeodat opuaXrj
ovoav, ra he Kara nv* dXXrjv norlv dvcop,aXlais
XpcopLev-qv. kvhex^rat he Kal Aca#' ovs roTrovs
cpeperat ov puev TrapeKrdueis depos elvai SpiaXds
errl ro avrd avvojdovoas Kara ro e£rjs opcaXcos re
eKKaovoas, ov he dvcopiaXels ovrcos coorre rag
deojpovpievas rrapaXXayds avvreXeludai. ro he pulav
air lav rovrcov drrohihovai, rrXeovaxoJS 1 rcov tfyaivo-
pievcov eKKaXovfjievcov, p^aviKov Kal ov KadrjKovrcos
Trparro\ievov vtto rcov rr\v piaralav darpoXoylav

1 TrXeovaxas COIli. Byw.

688

X. 111-113. EPICURUS

certain places at certain intervals in the heavens, if
circumstances are favourable ; or because at times
the heaven lias a pa rticular motion above us so that
such stars appear ; or because the stars themselves
a re set in motion under certain conditions and come
to our neighbourhood and show themselves. And
their disappearance is due to the causes which are the
opposite of these. Certain stars may revolve without
settings not only for the reason alleged by some,
because this is the part of the world round which,
itself unmoved, the rest revolves, but it may also be
because a circular eddy of air surrounds this part,
which prevents them from travelling out of sight like
other stars ; or because there is a dearth of necessary
fuel farther on, while there is abundance in that part
where they are seen to be. Moreover there are
several other ways in which this might be brought
about, as may be seen by anyone capable of reason-
ing in accordance with the facts. The wanderings
ojLcertain stars, if such wandering is their actual
motion, and the regular movement of certain other
stars, may be accounted for by saying that they
originally moved in a circle and were constrained,
some of them to be whirled round with the same
uniform rotation and others with a whirling motion
which varied ; but it may also be that according to
the diversity of the regions traversed in some places
there are uniform tracts of air, forcing them forward
in one direction and burning uniformly, in others
these tracts present such irregularities as cause the
motions observed. To assign a single cause for these
effects when the facts suggest several causes is
madness and a strange inconsistency ; yet it is done
by adherents of rash astronomy, who assign meaning-

639

DIOGENES LAERTIUS

i^rjXojKorajv Kal els to Kevov air las tlvwv dno-
hihovrojv , orav rrjv Qelav cf>vaiv fjLrjhafjLrj XeiTovpyitbv

114 olttoXvojoi. Tiva d<jrpa V7To\eL7r6fJL€vd tivojv 9ea>-
peludai crvfxfialvei Kal rrapd to ftpa$VT€pov ovp,-

7T€pL(f)€p€GdaL TOV aVTOV KVkXoV 7T€pUOVTa Kal TTapd

to ttjv evavTiav Kivelodai avTicnrajpLeva vtto ttjs
avTrjs SlvrjS' Kal Tiapd to nepicfxEpeoOaL tol p,ev
Sid TrXelovos tottov, t<x Se St' iXaTTOvos, ttjv
ai)T7)v Slv-qv 7T€piKVKXovvTa. to Se aTrXdjs diro-
(fralveaOai rrepl tovtojv KadrJKOv €uti tols Tepareve-

odal TL TTpOS TOVS TToXXoVS fiovXofJL€VOLS .

" 01 XeyofievoL doTepes €kttlttt€cv Kal Trapd fxepos
Kara TrapaTpapiv iavTcov ovvarai ovvreXeluOai Kal
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115 KaQd Trep Kal inl twv ddTpanGiV eXeyop,€V Kal
Kara uvvohov Se aTopLwv Trvpos aTTOTeXeuTiKow ,
ovpLcfrvXlas yevofjbdvrjs els to tovto TeXeoai, Kal
KLvrjaiv ov dv rj opfxr) i£ dpxrjs Kara ttjv gvvoSov
yevqrai' Kal Kara TTvevp,aTos Se crvXAoyrjv ev

7TVKvd>fJLaCTL TLGLV O/Xt^AoetSeCTt, Kal eKTTVpOJGLV
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TrepieyovTOJv } Kal €</>' ov dv tottov rj opfir) yevryrai
ttjs (f>opas, els tovtov (f)€po/jbevov. Kal a'AAot Se
TpoTTOL els to tovto TeXeGai dfJLvdrjTOL elcriv.

" At 8' eTTKyqixaalaL at ytvopLevat inl tlgl c^cools
Kara GvyKVprj/jua ylvovrai tov Kaipov- ov yap ra
£a>a dvdyKiqv Tiva TTpoG^>epeTai tov aTTOTeXeGdrjvaL
ye.ip.Gjva, ovSe KaQ-qral tls Beta <f)VGLS TrapaT-qpovGa
Tas Tdv l,a)Ojv tovtojv e£6$ovs /caWira Tas eVio-n^a-

a Cf. § 98, The same topic is now treated again. Usener,
who attributed this whole epistle to a compiler, believed that
both passages were taken from the same part of Epicurus's
On Nature.

640

X. 113-116. UTCURUS

less causes for the stars whenever they persist

in saddling the divinity with burdensome tasks.
That certain stars are seen to be left behind by others
may be because they travel more slowly, though they
go the same round as the others ; or it may be
that they are drawn back by the same whirling
motion and move in the opposite direction ; or again
it may be that some travel over a larger and others
over a smaller space in making the same revolution.
But to lay down as assured a single explanation of
these phenomena is worthy of those who seek to
dazzle the multitude with marvels.

" Falling stars, as they are called, may in some cases
be due to the mutual friction of the stars themselves,
in other cases to the expulsion of certain parts when
that mixture of fire and air takes place which was
mentioned when we were discussing lightning ; or it
may be due to the meeting of atoms capable of
generating fire, which accord so well as to produce
this result, and their subsequent motion wherever the
impulse which brought them together at first leads
them ; or it may be that wind collects in certain
dense mist-like masses and, since it is imprisoned,
ignites and then bursts forth upon whatever is round
about it, and is carried to that place to which its
motion impels it. And there are other ways in
which this can be brought about without recourse to
myths.

•• The fact that the weather is sometimes foretold
from the behaviour of certain animals is a mere
coincidence in time. a For the animals offer no
necessary reason why a storm should be produced ;
and no divine being sits observing when these animals
go out and afterwards fulfilling the signs which they

VOL. II 2 t 6-il

DIOGENES LAERTIUS

H6 crlas tclvtols eVtreAet. ouSe yap et's" to rir^ov l^wov,

KOV <€L> fJLLKpOV yapLeVTZpOV €L7], Y) TOiaVTT) [JLOJpia

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avyyevtov tovtols Oewplav, etl t€ KpiTt]piojv Kai
TraQojv, Kal ov eVe/cev raura e/cAoyt£o/xec9a • TavTa
yap /xaAtcrra avv9ea>povfj,€va paSlojs ra? rrepl tG)v
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fi7) KaTaya7rr)oavT€S fj xtaAtora ovt <av> ai)Ta
TavTa koXojs ovvOecoprjoaiev ovt€ ov eVe/cev Set
117 deajpelv TavTa TrepterrotTjcravro." raura aura) /cat
7rept raJv p,€T€Ojpajv So/cet.

Ilept Se ra»v ^lojtlkcov /cat oVojs ^17 ra /xev
rjfJLas alpeladai, tcl S' e'/cc/>euyetv, ovtojgI ypd<f)€L.

7TpOT€pOV 8e $L€A9a>fJL€V OL T€ aVTO) So/Cet 7T€pl TOV

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7T€pLylv€ordaL. dAAa /cat rov aVa^- yevofievov aofiov
p,rjK€TL ttjv evavTLav Aa/x/3dVetv Stac?eCTtv /x^Se 7rAar-
retv e/coVra* TrdBeaL [i&AAov ovox^O-qoeoOaL' ovk dv
epLTTohioaL 7Tpos ttjv oo<j>lav. ouSe /x^v eV 7rdor]g ctoj-
/xaro? e$€0)5 oo<f>6v yeveodaL dv ouS' eV 7ravrt e#vet.

a Between the letter to Pythocles and that to Menoeceus
come excerpts (§§ 117-120) dealing with the wise man as

6i2

X. 116-117. EPICURUS

have given, lor such folly as this would not possess
the most ordinary being if ever so little enlightened,
much less one who enjoys perfect felicity.

f • All this, Pythocles, you should keep in mind ; for
then you will escape a long way from myth, and you
will be able to view in their connexion the instances
which are similar to these. But above all give your-
self up to the study of first principles and of infinity
and of kindred subjects, and further of the standards
and of the feelings and of the end for which we
choose between them. For to study these subjects
together will easily enable you to understand the
causes of the particular phenomena. And those
who have not fully accepted this, in proportion as
they have not done so, will be ill acquainted with
these very subjects, nor have they secured the end
for which they ought to be studied." Such are his
views on celestial phenomena.

But as to the conduct of life, what we ought to
avoid and what to choose, he writes as follows."
Before quoting his words, however, let me go into
the views of Epicurus himself and his school con-
cerning the wise man.

There are three motives to injurious acts among
men — hatred, envy, and contempt ; and these the
wise man overcomes by reason. Moreover, he who
has once become wise never more assumes the
opposite habit, not even in semblance, if he can help
it. He will be more susceptible of emotion than
other men : that will be no hindrance to his wisdom.
However, not every bodily constitution nor every
nationality would permit a man to become wise.

conceived by Epicurus, to which are added (§§ 120, 121) some
ethical tenets.

643

DIOGENES LAERTIUS

118 Kav orpefiXojdfj 8' 6 oocbos, elvat avrov evhatpiova .
p,6vov re X®-P LV ^i €LV TOy o~o(f>ov, K0Ll €7TL <f>iXots Kat
rrapovoi /cat airovoiv opuoiojs hid re Xoyov 1 <ko1
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fJLV^ei /cat ot/xcu£et. yvvaiKi r ov p.iyrjcreoOat rov
cro(f)dv fj ol vopLOL airayopevovoiv , wg (jy-qoi \toyeviqs
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ovhe KoXdaecv oiKeras, eXerjcreiv puevrot /cat crvy-
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rov ao(j)6v ov oo/cet avrols • ovhe ra<f>rjs (f)povrcetv '
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crvvovalav he (f>acnv ovrjcrai [lev ovherrore, dyairr^rov
he el p.7) /cat eftXaipe.

119 Kat pLTjSe /cat yapLTjcreiv /cat reKvoTTOL-qaeiv rov
cro(f)6v, ojs 'Em/coupo? ev rat? AtaTroptats" /cat ev
rols Yiepl <f>vo~eojs. Kara Trepioraoiv he rrore filov
yapafjoeiv. /cat $Larpa7TrjcreG0aL rivas. ovhe purjv
X-qp-qoeiv ev p-eGy (frrjcrlv 6 'Em/coupo? ev rep Su/x-
7rocrta>. ovhe TroXirevoeodai, cos ev rfj Trpcorrj Wept
filcov ovhe rvpavvevoeiv ovhe Kwielv, cos ev rfj
hevrepa Ylepl fiicov ovhe rtrcoyevoeiv . dXXd /cat
nrjpojdevra 2 ras oi/jecs ptrj e£d£eiv 3 avrov rov filov,
cos ev rfj avrfj (far/at. /cat XvinqO-qaeoOai he rov
o~o(j)6v, cos 6 Atoyevqs ev rfj rrepLTrrr] rcov 'EmAe/CTa^ '
/cat hiKaoeoOai' /cat avyypd\xp,ara KaraXeti/jeiv

120 ov TTavrjyvpielv he' /cat Krr\aecos rrpovo-qoeouai

1 boov codd. : corr. et suppl. Us.

2 Trrjpudds vul^. : corr. Bvwater.

3 ,u.€T€t(t vel /j.eT&tti COdd. : corr. By water.

" i.e. l>v suicide, as recommended by the Stoics (supra,
vii. 130). '
644

X. 1)8-120. EPICURUS

Even on the rack the wise man is happy. He alone
will feel gratitude towards friends, present and absent
alike, and show it by word and deed. When on the
rack, however, he will give vent to cries and groans.
As regards women he will submit to the restrictions
imposed by the law, as Diogenes says in his
epitome of Epicurus' ethical doctrines. Nor will he
punish his servants ; rather he will pity them and
make allowance on occasion for those who are of
good character. The Epicureans do not suffer the
wise man to fall in love ; nor will he trouble him-
self about funeral rites ; according to them love
does not come by divine inspiration : so Diogenes
in his twelfth book. The wise man will not make
fine speeches. No one was ever the better for
sexual indulgence, and it is well if he be not the
worse.

Nor, again, will the wise man marry and rear a
family : so Epicurus says in the Problems and in
the De Natura. Occasionally he may marry owing
to special circumstances in his life. Some too will
turn aside from their purpose. Nor will he drivel,
when drunken : so Epicurus says in the Symposium.
Nor will he take part in politics, as is stated in the
first book On Life ; nor will he make himself a tyrant ;
nor will he turn Cynic (so the second book On Life
tells us) ; nor will he be a mendicant. But even
when he has lost his sight, he will not withdraw
himself from life : this is stated in the same book.
The wise man will also feel grief, according to
Diogenes in the fifth book of his Epilecta. And he
will take a suit into court. He will leave written
words behind him. but will not compose panegyric.
He will have regard to his property and to the future.

645

DIOGENES LAERTIUS

/cat rov pieAAovros. (^iXayp-qoeiv. TVXQ t ' dvri-
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Et/coVa? re dvadrjcretv. <ev> el e^ot, dSuufiopcos dV
aXoirj. piovov re rov oo<f)6v opBcos dv rrepl re
pLOvaiKrjs /cat 7TOL7]riKrjs SiaAetjecrOaL' iroaqpLard re
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KaLpto Oepairevoeiv. /cat eVt^ap^aecT^at Ttvt em
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ou^ cocrr' d^AayajyTyaat * /cat dvayvojoeoOai iv
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amopr\(jeiv' /cat /ca#' vrrvovs 8e opuocov ecreudac,
/cat UTrep (J>lXov nore redvqtjeodai.

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Setv /xeVrot rrpoKardpyeoQai (/cat yap tt^ y^v
G7TelpofjLev) , ovvioraoOai he avrrjv /caret Koivtoviav
rots" Tat? ^Sovats" iK7re7TXrjpajpi<evoLg >.
121 Tr)v evScupLOVLOLV St^r) voeZcrOou, nqv re aKpordrrjV,
ota ecxTt 7rept rov fledv, iiriraoiv ovk exovoav /cat
r^v </caTa r^v> 7Tpood^KTjv /cat d^aipeotv rjSovcjv.

Mercreov 8' em tt)^ iTTicrroX-qv .

1 KT-qaeadai codd. : corr. Bignone.

a 6'/". Philodemus, Jlepi eCxrepelas (Us. p. 258).

b The transposition of this paragraph is due to Bignone
(p. 214, notes 2, 4).
646

X. 120-121. EPICURUS

He -will be fond of the country. He will be armed
against fortune and will never give up a friend. He
will pay just so much regard to his reputation as not
to be looked down upon. He will take more delight
than other men in state festivals. 3

b The wise man will set up votive images. Whether
he is well off or not will be matter of indifference to
him. Only the wise man will be able to converse
correctly about music and poetry, without however
actually writing poems himself. One wise man does
not move more wisely than another. And he will
make money, but only by his wisdom, if he should
be in poverty, and he will pay court to a king, if
need be. He will be grateful to anyone when he is
corrected. He will found a school, but not in such
a manner as to draw the crowd after him ; and will
give readings in public, but only by request. He
will be a dogmatist but not a mere sceptic ; and he
will be like himself even when asleep. And he will
on occasion die for a friend.

The school holds that sins are not all equal ; that
health is in some cases a good, in others a thing
indifferent ; that courage is not a natural gift but
comes from calculation of expediency ; and that
friendship is prompted by our needs. One of the
friends, however, must make the first advances (just
as we have to cast seed into the earth), but it is
maintained by a partnership in the enjoyment of
life's pleasures.

Two sorts of happiness can be conceived, the one
the highest possible, such as the gods enjoy, which
cannot be augmented, the other admitting addition
and subtraction of pleasures.

We must now proceed to his letter.

647

DIOGENES LAERTIUS

' 'JL-TTiKOvpos Meyot/cet ^alpeiv.

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ao(f)elv virapx^iv t) rrapeXrjXvdevaL ttjv wpav opioids
icrrt to) Xeyovn irpos evoaip^oviav 77 firjTTOJ Trapeivai

T7]V OjpaV T\ fJL7]K€Tl €IV0LL TTJV COpHV . (X)GT€ (jiiXoGO^rj-

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rtov jxeXXovrojv. fjceXerav ovv xprj tol ttoiovvto.
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648

X. 121-123. EPICURUS

•• Epicurus to Menoeceus, greeting.

" Let no one be slow to seek wisdom when he is
young nor weary in the search thereof when he is
grown old. For no age is too early or too late for
the health of the soul. And to say that the season
for studying philosophy has not yet come, or that it
is past and gone, is like saying that the season for
happiness is not yet or that it is now no more.
Therefore, both old and young ought to seek wisdom,
the former in order that, as age comes over him, he
may be young in good things because of the grace
of what has been, and the latter in order that, while
he is young, he may at the same time be old, because
he has no fear of the things which are to come. So
we must exercise ourselves in the things which bring
happiness, since, if that be present, we have every-
thing, and, if that be absent, all our actions are
directed toward attaining it.

l^Those things which without ceasing I have de-
clared unto thee, those do, and exercise thyself
therein, holding them to be the elements of right
life. First believe that God is a living being im-
mortal and blessed, according to the notion of a god
indicated by the common sense of mankind ; and so
believing, thou shalt not affirm of him aught that is
foreign to his immortality or that agrees not with
blessedness, but shalt believe about him whatever
may uphold both his blessedness and his immortality.
For verily there are gods, and the knowledge of them
is manifest ; but they are not such as the multitude
believe, seeing that men do not steadfastly maintain
the notions they form respecting them. Not the
man who denies the gods worshipped by the multi-
tude, but he who affirms of the gods what the multi-

6M)

DIOGENES LAERTIUS

124 7Tpo<j6.TTTOJv. ov yap rrpoArjipeLS dcrlv, dAA' vnoArj-
ipeis ipevSels at rcov 7toAAcov vrrep Oecov aTToepderets '
evdev at /xeytcrrat fiAdfiaL re rots kclkois Ik decov
errayovrai /cat ax^e'Aetat rols dyadols. rats* yap
1 8 tat ? OLK€LOVfM€vot Std Travros dperaZs TOl)$ OfMOLOVS
aTToheyovrai, rrav ro p,r) roiovrov cos aAXorpiov
vopii^ovres .

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eivai rov ddvarov inel ttolv dyadov /cat KaKov iv
aludr\o~ei- areprjacs Se e'arty aloOrjcrecos 6 ddvaros.
oOev yvcoois dpdr) rod p,r)9ev elvai 7rpos r)p,as rov
ddvarov aTroAavarov TroieZ ro rijs ^corjs Qvryrov,
ovk direipov^ TrpouriQelaa y^povov dAAd rov rrjs

125 adavaaias dc^eAo/xev)-] rrodov. ovdev yap ianv iv
rqj tfiv Setvov rep KareiArjcport yvqoicos to purjdev
virdpyeiv iv rep lit) tfqv heivov. ware jidraios 6
Aeycov SeSteVat rov Odvarov ovy on AvTrrjcret irapcov,
dAA' ort Avirel pueAXcov. o yap irapov ovk ivoyAeZ,
7rpoaSoKOjpievov Kevcos AvireZ. ro cpptKcoheararov
ovv rcov KaKejv 6 ddvaros ov9ev Trpos r)p,as, eVetSry
irep orav Liev r)p,eZs ojpiev, 6 Odvaros ov Trdpeunv
orav S' d Odvaros Trapfj, rod* r)p,eZs ovk iap.ev .
ovre ovv Trpos rovs t.cZjvrds iomv ovre irpos rovs
rereAevrrjKoras , iireih-qirep rrepl ovs /xev ovk eanv,
ol S' ovKen elaiv. dAA' ol 77oAAot rov ddvarov ore
puev cos pLeytarov rcov KaKcov cpevyovauv, ore Se
cbs avdiravoiv rcov iv rqj L^rjv <KaKcov alpovvr at. 6

126 Se ootf>6s ovre irapaireZrai ro t > r\v> ovre cfyofieZrai

1 ovk Suropov codd. : corr. Menag. : sed post dXXa rov inf.
] \) 'atropov'y excidisse putat Bignone.

a The striking resemblance to this passage of ps.-Plat.
Axiochus, 369 b, has often been pointed out, most recently by

650

X. 124-120. EPICURUS

tude believes about them is truly impious. For the
utterances of the multitude about the gods are not
true preconceptions but false assumptions ; hence
it is that the greatest evils happen to the wicked
and the greatest blessings happen to the good from
the hand of the gods, seeing that they are always
favourable to their own good qualities and take
pleasure in men like unto themselves, but reject as
alien whatever is not of their kind.

^ Accustom thyself to believe that death is nothing
to us, for good and evil imply sentience, and death
is the privation of all sentience ; therefore a right
understanding that death is nothing to us makes the
mortality of life enjoyable, not by adding to life an
illimitable time, but by taking away the yearning
after immortality. For life has no terrors for him
who has thoroughly apprehended that there are no
terrors for him in ceasing to live. Foolish, therefore,
is the man who says that he fears death, not because
it will pain when it comes, but because it pains in the
prospect . Whatsoever causes no annoyance when it is
present, causes only a groundless pain in the expecta-
tion. Death, therefore, the most awful of evils, is
nothing to us, seeing that, when we are, death is not
come, and, when death is come, we are not. It is
nothing, then, either to the living or to the dead, for
with the living it is not and the dead exist no longer . a
But in the world, at one time men shun death as
the greatest of all evils, and at another time choose
it as a respite from the evils in life. The wise man
does not deprecate life nor does he fear the cessation

E. Chevallier, Etude crit. du dialogue ps.-plat. VAxiochos
(Lyon, 1914, pp. 74 sq.) ; he rightly maintains the priority of
the letter to Menoeceus (ib. p. 76).

651

DIOGENES LAERTIUS

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e'p^erat tov tfqv ; iv eTOLfMcp ydp ai>TW tovt €gtlv,
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" yivr]fjuovevT€ov Se co? to fxiXXov ovTe r)fJL€T€pov
ovt€ 7rdvTcos oi>x rj/ji€T€pov, cva \xr\T€ ndvTtos

7TpOOjJL€VCOfJL€V W? io6p,€VOV pofjT€ d.77 eXtT t£a> jJL€V (1>S
7TaVTOJS OVK io6fX€VOV.

' ' ' AvaXoyicrreov Se to? tcov iTTiBvpawv at /xe'y etat
<f>vaiKai, at Se Kevai. /cat tojv <J>volko)v at puev
dvayKalai, at Se cfrvcriKal puovov t&v 8' dvayKaicov
at jjuev Trpos €v$ai(jLOVLav elcrlv dvayKalai, at Se
npog ttjv tov uo'jfxaTos doxXrjolav, at Se 7700? avTo

128 to ^rjv. tovtojv yap aTrXav-qs detupla Traoav alpeoiv
/cat (f)vyrjv iiravdyeiv otSey iirl ttjv tov crtopLaros
vyieiav /cat tt)v ttjs ^X1 s aVapaftay, eVet tovto
tov /xa/captaj? £771/ e'crrt re'Ao?. tovtov yap X®-P LV
rrdvTa TrpaTTOfxev, oitojs purJTe dXytofxev p,ryre Tap-
p6~j;j.€V oTav 8' aVaf tovto nepl rjpbds yevqTat,
652

X. 126 128. EPICURUS

of life. The thought of life is no offence to him, dot
is the cessation of life regarded as an evil. And
even as men choose of food not merely and simply
the larger portion, but the more pleasant, so the
wise seek to enjoy the time which is most pleasant
and not merely that which is longest. And he who
admonishes the young to live well and the old to
make a good end speaks foolishly, not merely because
of the desirableness of life, but because the same
exercise at once teaches to live well and to die well.
Much worse is he who says that it were good not to
be born, but when once one is born to pass with all
speed through the gates of Hades . a For if he truly
believes this, why does he not depart from life ? It
were easy for him to do so, if once he were firmly
convinced. If he speaks only in mockery, his words
are foolishness, for those who hear believe him not.

" We must remember that the future is neither
wholly ours nor wholly not ours, so that neither must
we count upon it as quite certain to come nor despair
of it as quite certain not to come.

•• We must also reflect that of desires some are
natural, others are groundless ; and that of the
natural some are necessary as well as natural, and
some natural only. And of the necessary desires
some are necessary if we are to be happy, some if
the body is to be rid of uneasiness, some if we are
even to live. He who has a clear and certain under-
standing of these things will direct every preference
and aversion toward securing health of body and
tranquillity of mind, seeing that this is the sum and
end of a blessed life. For the end of all our actions
is to be free from pain and fear, and. when once we

a Theognis 425, 127.

653

DIOGENES LAERTIUS

Xverai rras 6 rfjs ^vx^js X 61 ^^^ OVK ^X OVTO? T0 ^
£,o)ov fiahit,€LV d)S Trpos evheov n Kal ^iqrelv erepov
a> to rfjs ifrvxfjs Kal rod crojfjLaros dyadov orvp,-
7rXrjpajdrjO€raL. rore yap rjhovfjs xpeiW exop,ev }
orav €K rod /jltj napelvai rrjv rjhovrjv dXyajjjLev
orav he jjltj dXycjfjLev, ovKen rfjs rjhovfjs heop^eda.
Kal hid rovro rr\v rjhovrjv dp-^r)v Kal reXos Xeyop.ev

129 elvai rod pLaKaplajs t.rjv ■ ravrrjv yap dyadov
Trptbrov Kal avyyeviKov eyvwfjiev, Kal diro ravrrjs
KarapxofJLeda Trdcrqs alpeaeojs Kal (f>vyfjs Kal enl
ravrrjv Karavrajpuev ws Kavovi ra> rrddei rrav dyadov
Kplvovres. Kal errel rrpojrov dyadov rovro Kal
GVfjbcfivrov, ota rovro Kal ov rrdoav fjhovfjv alpovfieda,
dXX eanv ore TroAAas" rjhovas virepfiaLVOfiev, orav
rrXelov rjpZv ro hv^x^pes €K rovrwv errrjrai' Kal
noKXas dXyrjhovas fjhovow Kpeirrovs vofML^opuev,
erreihav fjb€i£,a>v Tj/juv rjhovf) 7TapaKoXov6fj rroXvv
Xpovov \mo\xelvaai ras dXyrjhovas. rraoa ovv
rjhovf) hid ro (fivoiv eyeiv °^ LK ^ av dyadov, ov ndaa
puevrot <y > alperrj • Kadd rrep Kal dXyrjhcbv rraoa

130 KaKov, ov rraoa he del cf)evKrfj rrecfrvKvla. rfj
fxevroi ovp^jxerpfjoei Kal ovp.(f)ep6vra)v Kal dovpu-
(f)6pa>v ftXeipei ravra rrdvra Kplveiv KadrjKei' xpto-
fieda yap ra> pJev dyaOto Kara nvas xpo vov S <*>S
KaKO), ra> he KaKO) rdfXTraXiv ojs dyadto. Kal
rrjv avrdpKeiav he dyadov fxeya vopLi^opuev , oi>x
Iva rrdvra>s rols oXlyois ^pa>/xe^a, dAA' ottws eav
p,r) ex oj f J ' €V T( * TToXXd, rols dXiyois apKaj^eOa,
rrerreiop^evoi yvrjoiojs on rjhiora rroXvreXeias drro-
Xavovotv ol rjKtara ravrrjs heojievoi, Kal on ro
fiev <f)voiKov rrav evrtopiorov eon, ro he Kevov
hvorroptorov. ol yap Xtrol ^uAot lorjv rroXvreXel
654,

X. 128 130. EPICURUS

have attained all this, the tempest of the soul is
laid ; seeing that the living ereature has no need to
go in search of something that is lacking, nor to look
for anything else by which the good of the soul and
of the body will be fulfilled. When we are pained
because of the absence of pleasure, then, and then
only, do we feel the need of pleasure.) Wherefore
we call pleasure the alpha and omega of a blessed
life. Pleasure is our first and kindred good. It is
thV starting-point of every choice and of every
aversion, and to it we come back, inasmuch as we
make feeling the rule by which to judge of every
good thing. And since pleasure is our first and
native good, for that reason we do not choose every
pleasure whatsoever, but ofttimes pass over many
pleasures when a greater annoyance ensues from
them. And ofttimes we consider pains superior to
pleasures when submission to the pains for a long
time brings us as a consequence a greater pleasure.
While therefore all pleasure because it is naturally
akin to us is good, not all pleasure is choiceworthy,
just as all pain is an evil and yet not all pain is
to be shunned. It is, however, by measuring one
against another, and by looking at the conveniences
and inconveniences, that all these matters must be
judged. Sometimes we treat the good as an evil,
and the evil, on the contrary, as a good. Again, we
regard independence of outward things as a great
good, not so as in all cases to use little, but so as to
be contented with little if we have not much, being
honestly persuaded that they have the sweetest
enjoyment of luxury who stand least in need of it,
and that whatever is natural is easily procured and
only the vain and worthless hard to win. PlainTare

655

DIOGENES LAERTIUS

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£771; -q&eajs, /cat to £77^ rjSeajs rovrcuv icrrlv d-
XOjptaTov.

133 ' 'E7T€t rtVa vo/xt^ets* etvat /epetrrova rou /cat 77ept

656

X. L90 133. EPICURUS

gives as much pleasure as a costly diet, when once
the pain of want has been removed, while bread and
water confer the highest possible pleasure when they
are brought to hungry lips. To habituate one's self,
therefore, to simple and inexpensive diet supplies all
that is needful for health, and enables a man to meet
the necessary requirements of life without shrinking,
and it places us in a better condition when we
approach at intervals a costly fare and renders us
fearless of fortune.

'• When we say, then, that pleasure is the end and
aim, we do not mean the pleasures of the prodigal
or the pleasures of sensuality, as we are understood
to do by some through ignorance, prejudice, or wilful
misrepresentation. By pleasure we mean the absence
of pain in the body and of trouble in the soul. It is
not an unbroken succession of drinking-bouts and of
revelry, not sexual love, not the enjoyment of the fish
and other delicacies of a luxurious table, which pro-
duce a pleasant life ; it is sober reasoning, searching
out the grounds of every choice and avoidance, and
banishing those beliefs through which the greatest
tumults take possession of the soul. jOf all this the
beginning and the greatest good is prudence . Where-
fore prudence is a more precious thing even than
philosophy ; from it spring all the other \irtues, for
it teaches that we cannot lead a life of pleasure
which is not also a life of prudence, honour, and
justice ; nor lead a life of prudence, honour, and
justice, which is not also a life of pleasure. For the
virtues have grown into one with a pleasant life, and
a pleasant life is inseparable from them._

•• Who, then, is superior in thy judgement to such a
man ? He holds a holy belief concerning the gods,

vol. ii 2u b"57

DIOGENES LAERTIUS

decuv ooia $o£d£,ovTOs /cat irepl davdrov oid ttolvtos
d<j)6ficos exovTOS /cat to rrjs <f)vaecos imXeXoyi-
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eariv evo-vfJLTrXrjpojTov te /cat evrropiaTov Sta-

XaflfiaVOVTOS , TO Se TCOV KO.KLOV COS Tj XpOVOVS rj
TTOVOVS €X €L fip a X e ^ S > T W ^6 V™ TLVCOV OeorTOTLV

eloayofJLevTjv rrdvTcov oiayeXcovTOS 1 <elpLapfxevr]v /cat
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a he drro TVxrjSy a he Trap* rjfjbds Sta to ttjv p,ev
dvdyKrjv dvvrrevdvvov eivai, ttjv he ru^v aararov
opav, to he Trap' rjpuas dheorroTOv, a) /cat to jjuepurrTOV

134 /cat to ivavTiov napaKoXovOelv rre(\>VKev (irrel
KpeiTTov rjv to) rrepl decov /.ivdco KarraKoXovBelv rj
ttj tcov (frvaiKcuv elpbappevrj hovXeveiv 6 p,ev yap
iXrriha rrapaiTrjaecos vrroypd^ei Qecov hid TipLrjs, r)
he drrapaiTrjTov e^€t Trjv dvdyKrjv) } ttjv he tvxtjv

OVT€ OeOV, COS ol TToXXol VOfJLL^OVGLV , VTToXafJbfidvOVTOS

(ovdev yap aVa/CTaJS" deep Trpd.TTe.Tai) ovtc dfieflaiov
acTLav (<ovk> oterat pcev yap dyadov r) /ca/c6v e/c
TavTTjs rrpos to /xa/captoj? £,fjv dvdpajTTOLS hthoadai,
apxas {JLevToi pieydXcov dyadcov r) KaKcov vrro TavTrjs

135 x o P r )y € ^°® ai ) > KpeiTTOv elvai vopLi^ovTos evXoylcrfcos
aTvx^lv r) dXoyioTcos evTvx^tv fieXTiov yap iv Tals
Trpd^eoL to KaXcos Kpidev fxr) opdcodrjvai Sta TavTrjv.

" TavTa ovv /cat Ta tovtols avyyevrj yiteAera rrpos
oeavTOv r)p,epas /cat vvktos rrpos T€ tov Sfiotov
creavTcp, /cat ovherroTe ovO* vrrap ovt ovap hia-
TapaxOrjarj y t,rjoeis he cos deos iv dvdpcorrois. ovdev
yap eoiKe dvrjTcp t,coco L,G>v dvdpcorros iv ddavaTOLS
dyaOols."

1 ayyeWovTos (-Awz/tos PQ) codd. : 5iaye\£ji>Tos corr. Us.

addito / /ijj.apy.ivy\v . . . Xeyourosy.

658

X. L33 13.",. EPICURUS

and is altogether free from the fear of death. He
has diligently considered the end fixed by nature,
and understands how easily the limit of good things
can be reached and attained, and how either the dura-
tion or the intensity of evils is but slight. Destiny,
which some introduce as sovereign over all things,
he laughs to scorn, affirming rather that some things
happen of necessity, others by chance, others through
our own agency. For he sees that necessity destroys
responsibility and that chance or fortune is incon-
stant ; whereas our own actions are free, and it is
to them that praise and blame naturally attach. It
were better, indeed, to accept the legends of the
gods than to bow beneath that yoke of destiny
which the natural philosophers have imposed. The
one holds out some faint hope that we may escape
if we honour the gods, while the necessity of the
naturalists is deaf to all entreaties. Nor does he
hold chance to be a god, as the world in general
does, for in the acts of a god there is no disorder ;
nor to be a cause, though an uncertain one, for he
believes that no good or evil is dispensed by chance
to men so as to make life blessed, though it supplies
the starting-point of great good and great evil. He
believes that the misfortune of the wise is better
than the prosperity of the fool. It is better, in short,
that what is well judged in action should not owe its
successful issue to the aid of chance.

<; Exercise thyself in these and kindred precepts day
and night, both by thyself and with him who is like
unto thee ; then never, either in waking or in dream,
wilt thou be disturbed, but wilt live as a god among
men. For man loses all semblance of mortality by
living in the midst of immortal blessings."

659

DIOGENES LAERTIUS

Mavrt/o]v 8' dmauav iv dXAois dvatpei, ws Kal
iv rfj fJUKpa eTTLTOfjifj . /cat <f)-qai' " jxavTiKT] ovoa
avvnapKTOS, et 8e /cat VTrapKr-q, ovSev 7rpos r)p,as
rjyrjrea ycvopieva."

Touavra /cat 7T€pl ra>v fiiwriKchv Kal iirl TrXeico
Stet'Ae/crat aAAa^o^t.

136 Ata^e'perat Si 77pos" rovs VLvprjvaiKOVS rrepl rrjs
rjSovrjs' ol p,€v yap rrjv KaracrrrjpLariKTjv ovk iy-
Kpivovai, jJLOviqv 8e rrjv iv Kiviqoei • 6 oe dpL(f)or€pav * *
i/jvxrjs Kai crtofxaros, cos" (frrjotv iv tw Ylepl alpiueojs
Kal (f>vyr)s Kal iv tw Hepl riXovs /cat iv ra> 7rpcorw
He pi jSlwv Kal iv rfj 7rp6s rovs iv MvTLArjvrj </>tAo-
oocjyovs iTTicrroXfj. 6/jlolojs Se /cat AtoyeV^s" iv rfj
e77Ta/catSe/cctT77 rojv 'EmAe/craw /cat M.7jrp6oa)pos
iv rep Ti/jLOKparec XiyovGtv ovrto • voovp,€viqs 8e
rjoovrjs rijs r€ Kara kivtjctiv Kal rijs Karaorrrjpba-
riKrjs. 6 8' ' Em/cot* pos iv rep Ylepl alpicreojv ovrto
Aeyef " r) p,ev yap arapa^ia Kal drrovia Karaarrj-
/xart/cat etcrtv -qoovai' rj 8e X a P^ KaL V evfipoovvrj
Kara Kivqcriv ivepyelq fiXenovrai."

137 "Ert Trpos rovs Kvp-qva'CKOvs' ol pt,ev yap ^etpous'
ras crajjjLariKas dXyrjoovas rcov iJjvx^kcov, KoXd^e-
aQai yovv rovs dpiaprdvovras aajp^ari' 6 ok ras
i/fir^t/cas" . rrjv yovv adpKa ro rrapov pLovov ^et/xa-
£etv, rrjv Se ifivxty K0LL T ° trapeXBov Kal ro rrapov
Kal ro piiXXov. ovra>s ovv Kal /xct^ova? rjoovas

a This short note on divination is clumsily inserted between
the last words of the epistle and the expositor's natural
reference to other works of Epicurus treating of ethics ;
Usener conjectures that it may have come from a Scholium
attached to the epistle.
660

X. 135-137. EPICURUS

Elsewhere he rejects the whole of divination, as
in the short epitome, and says, " No means of pre-
dicting the future really exists, and if it did, we
must regard what happens according to it as nothing
to us."

Such are his views on life and conduct ; and he has
discoursed upon them at greater length elsewhere.

He differs from the Cyrenaics b with regard to
pleasure. They do not include under the term the
pleasure which is a state of rest, but only that which
consists in motion. Epicurus admits both ; also
pleasure of mind as well as of body, as he states in
his work On Choice and Avoidance and in that On
the Ethical End, and in the first book of his work
On Human Life and in the epistle to his philo-
sopher friends in Mytilene. So also Diogenes in the
seventeenth book of his Epilecta. and Metrodorus
in his Timocrates, whose actual words are : " Thus
pleasure being conceived both as that species which
consists in motion and that which is a state of rest."
The words of Epicurus in his work On Choice are :
" Peace of mind and freedom from pain are pleasures
which imply a state of rest ; joy and delight are seen
to consist in motion and activity."

He further disagrees with the Cyrenaics in that
they hold that pains of body are worse than mental
pains ; at all events evil-doers are made to suffer
bodily punishment : whereas Epicurus holds the pains
of the mind to be the worse ; at any rate the flesh
endures the storms of the present alone, the mind
those of the past and future as well as the present.
In this way also he holds mental pleasures to be

b Next come excerpts dealing with the difference between
Epicurean and Cvrenaic ethics.

661

DIOGENES LAERTIUS

etvai rag rfjs tpvx'rjs- dnoSeltjei oe xPV raL ro ^
reAos €lvoll rrjv rjoovrjv rw ra £a)a d/xa rep yevvrjOrj-
vai rfj fj,€v €vap€GT€.ludaL, rep 8e ttovco rrpooKpovziv
(fyvaiKoJs kcll x^pls Aoyov. avroTradojs ovv cf>evyopL€v
rrjv dAy^SoVa" Iva koli 6 'Hpa/cA^? Kara^L^pojaKO-
p,€vos vtto rod ^trcDyos' fioa

Solkvcjv lv£tov dfitpl 8' earevov rrerpat

AoKpOJV T SpeiOl 7TpO)V€S E^Ota? T CLKpOLL.

138 Atd 8e rrjv tjoovtjv Kal rag aperas alpelodai, ov
St' aura?, toorrep rr\v larpiKr\v Sta rrjv vyUiav, KaSd
(f>7]GL Kal Atoyevrjs eV rfj eiKoarfj rcov 'EmAe/craw , o$
Kal oiayojyrjv Ae'yet rrjv dyojyrjv. 6 8* 'Em/coupos"
Kal dxcop^orrov <f>7]ai rrjs rjoovijs rrjv dperrjv fxovrjv
ra 8' d'AAa ^ajotfea^at, olov fipojrd.

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KAeioavres , riAei xp r ) (T( ^l JL€VOL T fl r l ? cvSaifiovlas

apxv-

139 [I.] To fiaKapiov Kal d(f>9aprov ovre avro rr pay -
fxara e^et ovre aAXtp napexei, coore ovre opyalg
ovre ^dotcrt c/uve^crat • ev dodevel yap rrdv ro
roiovrov. [ev dAAot? 8e cp'qat rovs deovs Aoyco
decop-qrovs, ovs p,ev /car' dpidfxdv vcpeorwras , ovs

a Soph. Track. 787 f. ; but our mss. read 3ouv for oclkvuv.

6 This collection of forty of the most important articles of
faith in the Epicurean creed was famous in antiquity. It
consists of extracts from the voluminous writings of Epicurus,
and may have been put together by a faithful disciple. On
the other hand, Epicurus laid great stress (§§ 35, 36) on
epitomes of his doctrine being committed to memory ; so
662

X. 137-139. EPICURUS

greater than those of the body. And as proof that
pleasure is the end he adduces the fact that living
things, so soon as they are born, are well content
with pleasure and are at enmity with pain, by the
prompting of nature and apart from reason. Left
to our own feelings, then, we shun pain ; as when
even Heracles, devoured by the poisoned robe, cries
aloud,

And bites and yells, and rock to rock resounds,
Headlands of Locris and Euboean cliffs. a

And we choose the virtues too on account of
pleasure and not for their own sake, as we take
medicine for the sake of health. So too in the
twentieth book of his Epilecta says Diogenes, who
also calls education {aymyrj) recreation (Staywyvy).
Epicurus describes virtue as the sine qua non of
pleasure, i.e. the one thing without which pleasure
cannot be, everything else, food, for instance, being
separable, i.e. not indispensable to pleasure.

Come, then, let me set the seal, so to say. on my
entire work as well as on this philosopher's life by
citing his Sovran Maxims, 5 therewith bringing the
whole work to a close and making the end of it to
coincide with the beginning of happiness ._)
\_\. A blessed and eternal being has no trouble
himself and brings no trouble upon any other being ;
hence he is exempt from movements of anger and
partiality, for every such movement implies weakness.
[Elsewhere he says that the gods are discernible by
reason alone, some being numerically distinct, while others

that his passion for personal direction and supervision of the
studies of his pupils may have induced him to furnish them
with such an indispensable catechism.

663

DIOGENES LAERTIUS

Be Kdd' 6fjLO€L$6LaV €K Tr}$ <JVV€XOV$ €7TLppV(7€tOS TO)V
OfAOLCOV elScoXiOV €7TL TO CLVTO a7TOTereXeap,eVOJV

dv6 ] pamo€iha)s .]

[II.] '0 ddvaros ovhev Trpos rjfi&s' to yap hia-
Xvdev avaiodr]T€L' to 8' dvaiodrjrodv ovoev npos
r) fid?.

[III.] "Opos rod fxeyeOovs tojv r/hovcov r) iravrbs
rod dXyovvros VTre^aipeuts . ottov §' av to rjhopievov
ivfj, Kad* ov av ^povov rj } ovk eon to dXyovv rj to

Xv7TOVpi€VOV Tj TO GWa^OTepOV .

140 [IV.] Ov xpovL^et to dXyovv ovvex&s * v r fj
aapKL, dXXd to puev aKpov rov eXdx^orov XP° V0V
rrdpeoTi, to he fiovov vneprelvov rb rjhopCevov
Kara udpKa ov ttoAAois" r)p,epas ovp,\ievei} at he
TToXvxpbvtoi tojv appojcrrtajv rrXeovd^ov €XOVGL
to r)h6p,evov iv rfj oapKi rj irep to dXyovv.

[V.] Ovk eariv r)hea>s £,rjv dvev rod (frpovlpLws Kal
KaXajs Kal St/catcos", <ovhe (j)povifioj£ Kal koXws
Kal htKaioJS > dvev rod rjheojs. or to he rovro ptr)
VTrdpx^i e£ ov t^v <f)povLp,a>s ', Kal /caAtos" Kal hiKaiojs
virapxet, ovk eon rovrov r)hea)S t,r\v.

141 [VI.] "Eve/ca rod dappelv e£ dvdpojTTOJV, rjv Kara
<f)VGLv [dpxrj? Kal ftaoLXelas] dyadov, e£ d>v dv
TTore rodd* olos T fj TrapaoKevdt,eo9ai.

[VII.] "EvSo^oi Kal TTepifiXeirrol rives efiovX-qdrjoav
yeveudai, rrjv e£ dvdpojTTOJV du<f)dXeiav ovrw vopit-
^ovres TrepiTToirjoeodai. oxjt el p,ev du(j)aXr)s
6 row tolovtojv fiios, direXafiov to rr)s (f)VGea>s
dyadov el he p,r) dacfyaXr]?, ovk exovaiv ov eveKa
e£ dpxfjs Kara to tt)s <f>voeajs olKelov ajpexdrjaav.

1 ui'/.t/3aiVet codd. : corr. Bywater.

664

X. 139-141. EPICURUS

result uniformly from the continuous influx of similar
images directed to the same spot and in human form. ]

2. Death is nothing to us ; for the body, when it
has been resolved into its elements, has no feeling,
and that which has no feeling is nothing to us.

3. The magnitude of pleasure reaches its limit in
the removal of all pain. When pleasure is present,
so long as it is uninterrupted, there is no pain either
of body or of mind or of both together.

4. Continuous pain does not last long in the flesh ;
on the contrary, pain, if extreme, is present a very
short time, and even that degree of pain which
barely outweighs pleasure in the flesh does not last for
many days together. Illnesses of long duration even
permit of an excess of pleasure over pain in the flesh.

5. It is impossible to live a pleasant life without
living wisely and well and justly, and it is impossible
to live wisely and well and justly without living
pleasantly. Whenever any one of these is lacking,
when, for instance, the man is not able to live wisely,
though he lives well and justly, it is impossible for
him to live a pleasant life.

6. In order to obtain security from other men any
means whatsoever of procuring this was a natural
good. a

7. Some men have sought to become famous and
renowned, thinking that thus they would make
themselves secure against their fellow-men. If, then,
the life of such persons really was secure, they
attained natural good ; if, however, it was insecure,
they have not attained the end which by nature's
own prompting they originally sought.

a Usener, followed by Bignone, regards apxv$ xai (3aai\eias
of the vulgate text as a marginal gloss on e'£ &v.

665

DIOGENES LAERTIUS

[VIII.] OuSe/xta rjSovrj kclO* iavro kokov dXXd
ra tivojv rjSovdjv TroiryriKO. TroWairXaoLovs €7Ti<f>4pei
ras" 6)(XriG€LS Ttov rjSovcov.

142 [IX. ] Et KareTTVKvovro rrdaa rjSovij, /cat XP^V

/Cat 7T€pl SXoV TO adpOlOfJLOL VTTTjpX^V t) TO. KVpiOJTaTOL
P>€pr) TTjS (f)VO€OJ$ } OVK 6.V 7TOT6 $L€(f)€pOV dAA^AoJV

at rjSoval.

[X.] Et ra TToaqTiKa tojv rrepl tovs dodjTovs
tjSovojv e\v€ rov£ (frofiovs rrjs Siavolas tovs re Trepl

pL€T€OjpOJV KOL ddVaTOV KOLL dXyqhoVOJV , €TL T€ TO

Tripas tojv eTTiOvp.iojv eStSao7cei>, ovk dv more
ei\o[L€.v 6 rt ifJbefJupd/JLeda avTols, 7ravTaxo0ev elor-
7rXrjpovfJi€VOLs tojv tjSovojv /cat ovSapioOev ovt€ to
dXyovv ovre to Xvjrovpievov exovoiv, o irep ecrrt to
kolkov.

[XL] Et fjur]6ev rjpL&s at tojv pL€T€Ojpa>v VTroifjLai
r)vd>xXovv koI at Trepl OavaTov, paj ttotc rrpos y)p,as
ft tl, €Tt T€ to firj KaTavoelv tovs opovs tojv dXyq-
hovojv /cat tojv €7ri9vpuo~jv, ovk dv 77pocreSed/ze#a
(frvoLoXoycas.

143 [XII.] Ovk rjv to cfrofiovpievov Xv€tv vrrep tojv
KvpLOJTaTOJV p,r) /caTetSdra tls rj tov avpLTravros

(f)VOLS, dAA' V7T07TT€v6pL€VOV TL TOJV KOTO TOVS

fjLvOovs- wore ovk rjv dvev <f>vcrioXoyLas aKepalovs
ras* r)Sovdg d7roXap,fidv€Lv.

[XIII.] Ovdev ScfreXos rjv ttjv kot dvdpojTrovs
do<j)dXeiav KOTaoKevd^toO ai tojv dvwdev vttotttojv
KaOeoTOJTOJV koI tojv vtto yrjs koli avXcos tcov
iv toj direipoj.
666 '

X. 141-143. EPICURUS

8. No pleasure is in itself evil, but the things
which produce certain pleasures entail annoyances
many times greater than the pleasures themselves.

9- If all pleasure had been capable of accumula-
tion, — if this had gone on not only by recurrence in
time, but all over the frame or, at any rate, over
the principal parts of man's nature, there would never
have been any difference between one pleasure and
another, as in fact there is.

10. If the objects which are productive of pleasures
to profligate persons really freed them from fears of
the mind, — the fears, I mean, inspired by celestial
and atmospheric phenomena, the fear of death, the
fear of pain ; if, further, they taught them to limit
their desires, we should never have any fault to find
with such persons, for they would then be filled with
pleasures to overflowing on all sides and would be
exempt from all pain, whether of body or mind, that
is, from all evil.

1 1 . If we had never been molested by alarms at
celestial and atmospheric phenomena, nor by the
misgiving that death somehow affects us, nor by
neglect of the proper limits of pains and desires, we
should have had no need to study natural science.

12. It would be impossible to banish fear on matters
of the highest importance, if a man did not know the
nature of the whole universe, but lived in dread of
what the legends tell us. Hence without the study of
nature there was no enjoyment of unmixed pleasures.

13. There would be no advantage in providing
security against our fellow-men, so long as we were
alarmed by occurrences over our heads or beneath
the earth or in general by whatever happens in the
boundless universe.

667

DIOGENES LAERTIUS

[XIV.] Trjs dafiaXecas Trjs i$ dvOpconajv yevo-
fjLevrjs ^XP L twos SvvdfjLEL re e^epeiGTLKr) 1 /cat
evnopla elXiKpLveardrrj ylverai r) e/c Trjs r)qv%ias
Kal eKxcoprjoeaJS tojv TToXkujv du(j>dXeia.

144 [XV.] '0 Trjs <j)vo€cos ttXovtos Kal 0>pt<7Tat
Kal evTTopioros eornv 6 he tojv Kevtov ho£u>v els
drreipov eKnirTTei.

[XVI.] Bpa^ea aocfrqj rv\r\ irape\XTtiTTTei y rd he
fieycara Kal Kvpidyrara 6 Xcyccr/jLos htcpKrjKe Kai
Kara tov uvvex*} XP® vov r °v ^tou Stot/cet Kal

OLOLKTjGeL.

[XVII.] c SiKaios drapaKToraros , 6 8' dhiKos
TrXetcrTrjs rapaxrjs ye\xa>v .

[XVIII.] Ovk eirav^erai ev rfj oapKl r) r)hovr),
eTreiodv aVa£ to /car' evheiav dXyovv e^atpedfj,
dAAa, /jlovov TTOLKiXXerai. Trjs he hiavoias to irepas
to /caret Trjv r)hovr)v drreyevv^oev r) re tovtojv
avrcjjv eKXoyrjGLS Kal tcov dfioyevcov tovtols, ova
tovs fieylcrTOVs (f)6f3ovs TrapeoKeva^e rfj hiavoia.

145 [XIX.] '0 arreipos xpo^os lor\v e^ct TT ) V vjhovrjv
Kal 6 TreTTepaujxevoSi edv tls avTrjs ra rrepaTa /cara-
fjueTpqarj tGj Aoytcr/xa).

[XX.] *H p,ev odpt; drreXafie ra irepaTa Trjs
rjhovrjs dVetpa, Kal arreipos avTrjv ^pdvos" rrap-
evKevaaev . r) he hidvoia tov Trjs oapKos reXovs Kal
TrepaTOS Xafiovcra tov e.7TiXoyiop,6v /cat tovs vnep
rod alajvos <f)6fiovs c/cAucracra tov rravTeXrj fiiov
irapeuKevacrev, Kal ovdev ert tov drreipov xP ovov
TTpooeherjOr) • <ov> firjv dXX ovre e(j>vye Tr)v r^hoviqv^

1 c^aip[i]<TTiKrj B: e^aipicTTiKri P 1 : e^epiariKij (-kt) F)FP 3 :
e^opiariKr] Meib.

668

X. 143-145. KPICURUS

14. When tolerable security against our fello w-men
is attained, then on a basis of power sufficienl to
afford support" and of material prosperity arises in
most genuine form the security of a quiet private
life withdrawn from the multitude.

15. Nature's wealth at once has its bounds and is
easy to procure ; but the wealth of vain fancies
recedes to an infinite distance.

16. Fortune but seldom interferes with the wise
man ; his greatest and highest interests have been,
are, and will be, directed by reason throughout the
course of his life.

17. The just man enjoys the greatest peace of
mind, while the unjust is full of the utmost dis-
quietude.

18. Pleasure in the flesh admits no increase when
once the pain of want has been removed ; after that
it only admits of variation. The limit of pleasure in
the mind, however, is reached when we reflect on
the things themselves and their congeners which
cause the mind the greatest alarms.

19. Unlimited time and limited time afford an
equal amount of pleasure, if we measure the limits
of that pleasure by reason.

20. The flesh receives as unlimited the limits of
pleasure ; and to provide it requires unlimited time.
But the mind, grasping in thought what the end and
limit of the flesh is, and banishing the terrors of
futurity, procures a complete and perfect life, and
has no longer any need of unlimited time. Never-
theless it does not shun pleasure, and even in the

a Or, if i£opi<TTu<fj be read (with Meib., Kochalsky, and
Apelt, cf. § 154), "power to expel."

669

DIOGENES LAERTIUS

ovO* tjvlkol ttjv itjaywyrjv £k rov Ifiv rd Trpdy\xara
TrapecrKeva^ev , cos" iXXeirrovad rt rov apiorov fi'iov

KaT€(JTp€(f)€V .

146 [XXL] '0 rd iripara rov /Stou /caretScus" otSev,
a>s" evudpiarov iom rd <rd > aXyovv Kar eVSetav
i^oupovv /cat to rov dXov fiiov TravreXrj Kadiardv
ojor ovhkv Trpoahelrai rrpaypidrojv dyowas K€Krrj-
\xivojv .

[XXII.] To v^ecrrrfKos Set reXos eVtAoyt£ecr#at
Kal rtdaav rr\v ivdpyeiav , e</>' tjv rd oo^a^ofxeva
dvdyofJL€V et Se litj, irdvra dhcpiolas Kal rapa^rj?
e err at pueard.

[XXIII. ] Et fidxjj irdoais rats' alodiqcreGLV , ovx
efets* ouS' as* dv </>fjs avrow oieipevoQai Trpds ri
noLov/jLevos rr)v dvaycoyqv Kpivrjs.

147 [XXIV.] Et riv eV/3aAets* a-TrAcus* atadrjoiv Kal
[mtj oiaip-qoeis rd So£a£o/xevov Kara ro rrpoaiiivov
Kal ro rrapov rjSr) Kara rrjv atudrjuiv Kal ra nddrj
Kal rraoav ^>avraariKr]v €m^oXr)v rrjs Stavotas",
avvrapd^eis Kal rds Xonrds alcrOrjoeis rfj Liaraioj
do^rj, ware rd Kpvrr\piov arrav eK^aXels. et Se
/3e/?ata>crets' /cat rd rrpocrfjLevov dirav iv Tats* So^a-
oriKals evvolais Kal ro fir) rr)v iTTLLiaprvprjorLV, ovk
€kX€li/j€L9 rd 8i€ip€Vcrp,evov' (Ijs rerr]pr]K(l)s ear]
Traaav aii^KJ^ryrr^aiv Kara iraaav Kp'iaiv rod opddbs
rj fjirj dpdtos.

148 [XXV.] Et lit) napd irdvra Kaipdv euavolueis
eKaarov rcov nparrop,iva)v en\ rd reXos ri)s (jyvaeats,
dAAa TTpoKaraarpiijjeiS et re <f)vyr)v et re oloj^lv
670

X. nr> us. KPICURUS

hour of death, wlu-n ushered out of existence by
circumstances, the mind does not lack enjoyment of
the best life.

21. He who understands the limits of life knows
how easy it is to procure enough to remove the pain
of want and make the whole of life complete and
perfect. Hence he has no longer any need of
things which are not to be won save by labour and
conflict.

22. We must take into account as the end all that
really exists and all clear evidence of sense to which
we refer our opinions ; for otherwise everything will
be full of uncertainty and confusion.

23. If you fight against all your sensations, you
will have no standard to which to refer, and thus no
means of judging even those judgements which you
pronounce false.

24. If you reject absolutely any single sensation
without stopping to discriminate with respect to that
which awaits confirmation between matter of opinion
and that which is already present, whether in sensa-
tion or in feelings or in any presentative perception
of the mind, you will throw into confusion even the
rest of your sensations by your groundless belief and
so you will be rejecting the standard of truth al-
together. If in your ideas based upon opinion you
hastily affirm as true all that awaits confirmation as
well as that which does not, you will not escape error,
as you will be maintaining complete ambiguity when-
ever it is a case of judging between right and wrong
opinion.

25. If you do not on every separate occasion refer
each of your actions to the end prescribed by nature,
but instead of this in the act of choice or avoidance

671

DIOGENES LAERTIUS

7TOiOVfJL€VOS €LS dAAo Ti, OVK eGOVTCLl <JOi TOLS A6yOlS

at 7rpd^€L£ oLKoXovdoi.

XXVI.] Ttov iTTidvfjLLOw oaai pr) e7r' dXyovv
irravdyovaLV idv pur) crvpuTrArjpojdujoiv , ovk elcrlv
dvayKalai dAX euStd^uroy rr)v ooeftv cxovglv,
orav ovcnropiGTOi r) fiAdfirjs drrepyacrTLKal ho^woriv
etvai .

[XXVII.] 'Qv r) cro</>ta TrapauKevd^erai els rrjv
rod 6Aov JSlov jiaKapiorrjra, ttoAv pbeytcrrov iartv
r) tt]s </>tAtas* KTrjais.

[XXVIII.] 'H avrrj yva)p,rj Bappelv re eTTolrjaev
vrrep rod prjdkv auoviov etrat jbtLvov purjSe ttoAv-
Xpoviov, Kal rrjv iv aurots* rols dtpiGpevois do(f>d-
Aetav c^tAtats" 1 /xdAtora KaretSe avvreAovpbevrjv .

149 [ XX TX .] Ttov irndvp,ta)v at pev etcrt (frvaiKal
</cat dva.yK.aiai' at Se <\>vaiKal> Kal ovk dvay/catat*
at Se ovre <f)vatKal ovr avayKalai dAAd 7rapd Kevrjv
hotjav yivopevai. [<f)VcriK<is Kal dvayKaias rjyelr at
6 'Em/coupo? ras dAyrjhovos drroAvovoas , ojs rrorov
irrl 8li/jovs' <f)voiKas Se ovk dvayKaias Se rots'
77 - ot/ctAAoi;cras' fiovov rrjv rjhovrjv, prj vrretjaipovpevas
Se to dAyrjpLa, cLs rroAvreArj atria' ovre Se <f>votKas
ovr dvayKaias, ojs crre(f>dvovs Kal dvSptdvrojv
dvaoVcrets*.]

[XXX.] 'Ev ats* ro)V (frvoiKtov intdvpLtajv, ptrj
kri* aAyovv Se irravayovocov idv pur) crvvreAeadajotv,
VTTapxet rj orrovb^rj avvrovos, irapa Kevrjv hotjav
avrat yivovrat Kal ov Trapa ttjv iavrcov (frvotv ov
Sta^e'ovrat dAAd Trapa rrjv rod dvOpcorrov Kevo-
ho^iav.

150 [XXXI.] To rrjs (f>vorea>s StAcatoV e'art ovp-

1 <pi\ias cockl. : corr. Usener.
672

X. 148-150. EPICURUS

swerve aside to some other end, your acts will not
be consistent with your theories.

26. All such desires as lead to no pain when they
remain ungratified are unnecessary, and the longing
is easily got rid of, when the thing desired is difficult
to procure or when the desires seem likely to produce
harm.

27. Of all the means which are procured by wisdom
to ensure happiness throughout the whole of life,
By far the most important is the acquisition of
friends.

28. The same conviction which inspires confidence
that nothing we have to fear is eternal or even of
long duration, also enables us to see that even in
our limited conditions of life nothing enhances our
security so much as friendship.

29. Of our desires some are natural and necessary ;
others are natural, but not necessary ; others, again,
are neither natural nor necessary, but are due to
illusory opinion. [Epicurus regards as natural and
necessary desires which bring relief from pain, as e.g.
drink when we are thirsty ; while by natural and not
necessary he means those which merely diversify the
pleasure without removing the pain, as e.g. costly
viands ; by the neither natural nor necessary he
means desires for crowns and the erection of statues
in one's honour. — Schol.]

30. Those natural desires which entail no pain
when not gratified, though their objects are vehe-
mently pursued, are also due to illusory opinion ; and
when they are not got rid of, it is not because of
their own nature, but because of the man's illusory
opinion.

31. Natural justice is a symbol or expression of

vol. 11 2 x 673

DIOGENES LAERTIUS

fioAov tov crvLujyipovTos els to pur) pAaTrreiv dAAfjAovs
firjSe fiAdrrT eadai.

[XXXII.] f 'Oaa tcov c^cpcov lit) rjhvvaro ovvdr)-
Kas iroieZaQai ras vrrep rod lit] fiAaTTTeiv d'AAa Lirjhe
fiAdrrT eadai, rrpos ravra ovBev r)v Slkoliov ovSe
cloikov. tboravrcos Se /cat tcov idvcov ooa litj r)Sv-
vovto r) lit) ifiovAeTO ras" crvvdrjKas Troieiadai tols

V7T€p TOV LIT) f3Aa7TT€lV LlTjOe fiAoLTTTeordoLL.

[XXXIII.] Ovk rjv tl /ca#' iavro St/catoowry,
dAA' iv tols /.ter' dAXrjAojv crvo~rpo(f)ais kolO* otttj-
Alkovs §fj 7tot€ del tottovs avvOrjKT) tls virep rod
pur) pAaTrreiv Lirjoe /3Aa7rrecr#at.

151 [XXXIV.] 'H dSt/cta ov /cat?' iavrrjv kclkov,
dAA* iv rep Kara rr)v vnoifjiav <j>6ptp, el lit) Ar/crec
tovs VTrep tcov tolovtojv i^euT-qKOTas KoAacrrds.

[XXXV.] Ovk eWt tov Add pa tl KLVodvra wv
cruveOevTo TTpos dAAijAovs els to lit) pAaTTT€LV LiTjhe
ftAaTTTecrdai, TTiureveiv on Aiqoei, kov /xuptd/cts"
eVt rod irapovTOS Aavddvr). P^ey^pi yap /cara-
arpo(f>rJ9 dorjAov el /cat A^oet.

[XXXVI.] Kara Liev <to> kolvov irdai to
St/catov to avTO, crvu,(f)epov yap tl tjv iv ttj 77/309
dAAr)Aovs KOLVwvia' /card Se to ISlov ^oj/Das" /cat
octojv hr] ttote oltlojv ov rtdoi oweVerat to avTO
St/catov etvat.

152 [XXXVII.] To iikv iTTL/iapTVpOVLieVOV OTL gv/jl-
4>ep€L iv rat? xpetats' Tr ]s TTpos dAAfjAovs KOLvaovias
Ttbv voLLiodivTQjv etvat GLKaLQjv, e^et tov tov
St/catou xapaKTrjpa, idv re to avTO r/dcrt yivryrai
id.v re llt) to aurd. idv 8e vollov OrJTai tls, llt)
aTTofiaivr) Se /card to avLL<f>epov ttjs TTpos dAAfjAovs

KOlVOJviaS} OVKeTL TOVTO T7JV TOV St/CatOU (f)V(7LV

674,

X. 160-138. EPICURUS

expediency, to prevent one man from harming or
being harmed by another.

32. Those animals which are incapable of making
covenants with one another, to the end that they
may neither inflict nor suffer harm, are without
either justice or injustice. And those tribes which
either could not or would not form mutual covenants
to the same end are in like case.

33. There never was an absolute justice, but only
an agreement made in reciprocal intercourse in what-
ever localities now and again from time to time,
providing against the infliction or suffering of harm.

3 t. Injustice is not in itself an evil, but only in its
consequence, viz. the terror which is excited by
apprehension that those appointed to punish such
offences will discover the injustice.

35. It is impossible for the man who secretly
violates any article of the social compact to feel
confident that he will remain undiscovered, even if
he has already escaped ten thousand times ; for
right on to the end of his life he is never sure he will
not be detected.

36. Taken generally, justice is the same for all, to
wit. something found expedient in mutual inter-
course ; but in its application to particular cases of
locality or conditions of whatever kind, it varies
under different circumstances.

37. Among the things accounted just by conven-
tional law, whatever in the needs of mutual inter-
course is attested to be expedient, is thereby stamped
as just, whether or not it be the same for all ; and in
case any law is made and does not prove suitable to
the expediencies of mutual intercourse, then this is

DIOGENES LAERTIUS

€^€t. /CoV (JL€Ta7TL7TT7] TO KCLTO. TO hlKdLOV OVpLtfrepOV ,

Xpdvov he Tiva els ttjv rrpoXrjipLV evapp,OTTrj } ovhev
tjttov eKelvov tov xpovov rjv hiKaiov toIs p,r) cpwvals
Kevals eavTovs trvvrapdrTOVGiv , dAA' drrXcos els ra
7rp6.yp.aTa ftXerrovcriv .

153 [XXXVIII.] "Evda p,rj Kaivojv yevop^evtov tcov
rrepiearcoTcov rrpaypbaTcov dvecpdvrj p,r) ■ dppLOTTovra
els ttjv rrpoXrjipiv tol vopucrdevTa St/cata err avTcov
tcov epycov, ovk rjv Taura St/cata. evda he Kaivcov
yevop,evcov tcov rrpaypLaTcov ovk €.tl crvvecjyepe tol
avTOL St/cata Keip^eva, eVrau^a he Tore (.lev rjv
St/cata, OTe avvecpepev els ttjv rrpds dXAtjXovs
Koivcovlav tcov crvpLTToXtTevopevajv varepov S' ovk
rjv ert St/cata, ore p,r) avvecpepev .

154 XXXIX.] '0 to purj dappovv oltto tcov e^coOev
apiara GVcrTrjcrdp,evos ovtos to, p,kv Sward 6p,6cj)vXo.
KaTecTKevdcraTO • ra Se pr) hvvaTa ovk dXX6(f)vXd
ye ' oua he prjhe tovto hvvaTos rjv, averripieiKTOS
eyevero, /cat e^copioaO' 1 oua tovtcov XvtnTeXrj
rrpdiTeiv .

[XL.] "Octol ttjv hvvap.LV eoyov tov to dappelv
pdXioTa e/c tcov opuopovvTcov rrapacTKevdaaaOaL,
ovtco /cat efiicooav p.eT dXArjXajv r)hioTa to fiefiaio-
TaTov 7TLGTajp,a e^ovres, Kal 7rXrjpeGTaTrjv ot/cetd-
TrjTa drroXafiovTes ovk cbhvpavTO cbs rrpos eXeov
Trjv tov TeXevTrjoavTos rrpoKaTacjTpocpfjv.

1 i^wpicroLTo Steph. : e^rjpiaaTo BFPQ : e^opiaaro H :

676

X. 152-154. EPICURUS

no longer just. And should the expediency which
is expressed by the law vary and only for a time
correspond with the prior conception, nevertheless for
the time being it was just, so long as we do not
trouble ourselves about empty words, but look simply
at the facts.

38. Where without any change in circumstances
the conventional laws, when judged by their con-
sequences, were seen not to correspond with the
notion of justice, such laws were not really just ;
but wherever the laws have ceased to be expedient
in consequence of a change in circumstances, in that
base the laws were for the time being just when
they were expedient for the mutual intercourse of
the citizens, and subsequently ceased to be just
when they ceased to be expedient.

39.. He who best knew how to meet fear of external
foes made into one family all the creatures he could ;
and those he could not, he at any rate did not treat
as aliens ; and where he found even this impossible,
he avoided all intercourse, and, so far as was ex-
pedient, kept them at a distance.

40. Those who were best able to provide them-
selves with the means of security against their
neighbours, being thus in possession of the surest
guarantee, passed the most agreeable life in each
other's society ; and their enjoyment of the fullest
intimacy was such that, if one of them died before
his time, the survivors did not lament his death as
if it called for commiseration.

677

I.— INDEX NOMINUM ET RERUM

Abdf.ra, ix. 34, 50, 58

Abus, set free by Strato, v. 63
Academus, eponym hero of

Academy, iii. 7
Academy, derivation of name, iii. 7;

Plato's garden there, iii. 20 ; Old,

Middle and New, i. 19; iv. 28,

5v ; doctrines, iii. 67 ft'.
Acamantis, Attic tribe, vii. 10
Accusative case in Stoic logic, vii.

65
Achaeus of Eretria. tragic poet, ii.

133
Achaicns, vi.
Acheron, iv. 31
Achileiis, name of a district in

Trees, i. 74
Achilles (and the tortoise), argu-
ment of Zeno, ix. 23
Acragas. See Agrigentum ; river,

viii. 62
Acron, physician, ridiculed by Em-

pedocles, viii. 65
Actis, daughter of Eudoxus, viii.

88
Acusilaus, numbered among the

Seven Wise Men. i. 42
Adeimantus, Plato's brother, iii. 4
Adeimantus (to naiSiov), son of the

above, iii. 41
Aeacidae, ii. 5
Aesina, ii. 115 ; iii. 3, 19, 36 ; v. 70 ;

vi. 74 f.
Aegospotami, ii. 10
Aenesidemus, a later Sceptic, ix.

62, 87, 102, 106, 107. Cf. Index

II.
Aeschines, Socratic, ii. 60 ft'. ;

others of th>- same name, ii. 61
Aeschines, Father of Eudoxus, viii.

Si:

Aeschrion, father id Lysanias, vi.

23
Aeschylus, ii. 43 ; iii. 56
Aesculapius. See A>clepius.
Aesopus, i. 69, 72 ; ii. 42
Aethalides (Pythagoras in a former

birth), viii. 4
Aethiopia, visited by Democritus,

ix. 35
Aethiops, pupil of Aristippus, ii. 86
Aethlius, father of Chrysippus, viii.

89
Aetna, viii. 69
Agamemnon, vii. 67, 160
Agathenor, father of Xenocrates,

iv. 6
Agathon, ii. 28 ; iii. 32
Agemarchus, father of Hermarchus,

x. 15, 17
Agenor, ancestor of Thales, i. 22
Agesarchus, reputed father of Epi-

menides, i. 109
Agesilaus, his friendship with

Xenophuii. ii. 51
Agetor, patron of Menedemus, ii.

138
Agnonides, accuser of Theophras-

tus, v. 37
Agrigentum, viii. 40; home of

Empedocles, viii. 51, 63, 67
Agrippa, Sceptic, ix. 88
Air, ii. 3 ; iii. 70 ; vii. 136 f. ; viii. 76
Ajax, i. 48, 62 ; v. 7
Alcaeus, poet, i. 31, SI ; ii. 46
Alcibiades, ii. 23
Alcimus, rhetor, pupil of Stilpo, ii.

114. Cf. Index II.
Alcmaeon of Croton, viii. 83
Alexamenus, iii. 48
Alexander the Great, v. 4, 5 ; vi. 32,

38, 60, 63, 68

()19

INDEX NOMINUM ET RE RUM

Alexander, father of Lacydes, iv. 59
Alexander the Aetolian, tragic

poet, ix. 113
Alexander (Paris), i. 32
Alexandria, v. 61 et saepe
Alexandrian mina, of silver, vii.

18 ; viii. S5
Alexinus, dialectician, ii. 109 ; iv.

36 ; vii. 166
Alexis, beloved of Plato, iii. 31
Alopece ("Foxton"), Attic deme,

ii. 18 ; v. 57
Alpheus, river of Elis, ii. 110
Alyattes, father of Croesus, i. 81
Amasis, king of Egypt, viii. 3
Ambraces, set free by Aristotle,

V. 14

Ambryon, author of work on Theo-
critus, v. 11

Ameinias, father of Diodorus
Cronus, ii. Ill

Ameinias, archon in 427 B.C., iii. 3

Ameinias, agreement with Strato,
v. 64

Ameinias, friend of Parmenides,
ix. -21

Amphiaraus the seer, temple at
Oropus, ii. 142

Amphibolia. verbal ambiguity, de-
fined by Stoics, vii. 62

Amphiclides, father of Sophocles
who accused Theophrastus, v.
38

Amphicritus, friend of Arcesilaus,
iv. 43

Amphimenes of Cos, rival of Pin-
dar, ii. 46

Amphion, friend of Lyco, v. 70

Amphipolis, ii. 22

Amyclas or Amyclus of Heracleia,
pupil of Plato, iii. 46 ; ix. 40

Aniynomachu.s, friend and heir of
Epicurus, x. L6 f.

Amyntas, king of Macedonia, v. 1

Anacaea, Attic deme, vii. 10, 12

Anacharsis the Scythian, i. 101 ff.

Analogetki, name given to certain
philosophers, i. 17

Anaphlystus, Attic deme, vii. 12

Anaxagoras of Clazomenae, i. 14,
42; ii. 6ff.,46; ix. 20,34; others
of the same name, ii. 15

Anaxandrides, poet, iii. 26

Anaxarehus of Ahd'-ra, ix. 58 ft".

680

Anaximander of Miletus, i. 13 ; ii.

1 f .
Anaximenes of Miletus, ii. 3 ff. ;

others of that name, ii. 3
Anaximenes of Lampsacus, rhetor-
ician, ii. 3 ; v. 10 ; vi. 57
Anchipvlus, pupil of Phaedo, ii.

126
Anchitus, viii. 61

Anchor, said to have been dis-
covered by Anacharsis, i. 105
Andron of Argos, ix. 81
Androsthenes of Aegina, pupil of

Diogenes, vi. 75
Anniceris the Cyrenaic, ii. 85, 96 ;

ransomed Plato, ii. S6 ; iii. 20
Antagoras of Rhodes, poet, ii. 133 ;

iv. 21, 26
Antidorus, ridiculed by Epicurus,

x. 8
Antigenes, father of Crates, iv. 21
Antigonus Gonatas, king, ii. 110,

127, 141 ; iv. 39, 41, 54 ; v. 7b ;

ix. 110; letter to Zeno, vii. 7;

generosity to Cleanthes, vii. 16'.»
Antilochus of Lemnos, opponent

of Socrates, ii. 46 ; viii. 4'.»
Antimenidas, ii. 46
Antiochus the king, petitions for

the friendship of Lycon, v. 67
Antipater, regent, iv. 8, 11 ; vi. 44,

6ti ; Aristotle's executor, v. 11
Antipater of Cyrene, ii. 86
Antipater of Tarsus, Stoic, author

of several rdiilosophical M( j

irrainniatical works, vii. 121. Bee

also Index II.
Antiphon the seer, ii. 46
Antipodes, term introduced by

Plato, iii. 24 ; viii. 26
Antisigma, critical mark, iii. 66
Antisthenes of Athens, vi. 1 If. ;

iii. 35 ; others of the name, vi.

19. Cf. Index II.
Anvtus, accuser of Socrates, ii. 38,

43
Apathy, ix. 108
Apemantus, i. 107
Aphrodite, vi. 60, 69
Apis, the Egyptian god, viii. 90
Apollo, his hirthday, iii. 2 ; altar

at DelOB, viii. 13; slayer of

Linus, i. 4 ; of Delphi, i. 29 : vi.

20

INDEX NOMINIM l'.T RKRUM

Apollodorus the Bocratic, ii. 35
Apollodorus, '-Tyrant of the

Garden,' Epicurean, x. 25
Apollodorus, father of Archelaus,

ii. 16
Apollonia, vi. SI ; ix. 57
Apolloniades, Plato's servant, iii.

42
Apollonides of Xicaea, ix. 109
Apollonides and Xenophon, ii. 50
Apollonius Cronus, ii. Ill
Apollouius, father of Chrysippus.

vii. 17'.'
Apollonius ot Tyre, author of a Life

of Zeno, vii. 1, 2, 6, .'4
Apollophanes, Stoic, vii. 92 ; author

of Physics, vii. 140
Apollothemis, father of Diogenes

of Apollonia, ix. 57
Aporetics, i.e. Sceptics, ix. 69
Apsephion, archon at Athens, ii.

44

Aratus, poet, ii. 133 ; vii. 167 ; ix.

113
Arcadia, i. 94
Arcesilaus of Pitane, founder of the

Middle Academy, iv. 2S ff. ; v. 41 ;

others of the name, iv. 45
Arcesilaus, Strato's heir, v. 61, 63
Archagoras, pupil of Protagoras,

ix. 54
Archeanassa, friend of Plato, iii.

31
Archecrates, iv. 38
Archedemus, Stoic, vii. 40, 55, 68,

84, 88, 134, 136
Archelans the physicist, ii. 16 f. ;

others of that name, ii. 17
Archestratus, iii. 41
Archias of Arcadia, iv. 38
Archilochus, poet, ix. 1, 71
Archinomus, viii. 53
Archipolis, patron of Mnnedemus,

ii. 137
Archons at Athens : Ameinias, iii.

3 ; Anaxicrates, x. 2 ; Apsephion,

ii. 44 ; Ai istomenes, i. 79 ; Ar-

i henides, vii. 10 ; Calliades, ii. 45;

Callidemides, ii. 56 ; Damasias,

i. 22 ; Demylus, ii. 11 ; Eubulns,

ii. '.', 5'.' ; V. '.< ; EucraU-s, i. 101 ;

Euthydemus, i. 68 ; Lysima-

chkleB, iv. 14; l.vsiinaclius, iii.

3; Pytharatus, x. 15; Pytho-

'int us, v. 10 ; Bosigenes, x. 14 ;
Theophilus, v. ;i ; Xenaenetus,

ii. 55
Archytaa of Tarentum, son of

Ifnesagoras, viii. 7'.' ft. : iii. 21 ;
Others Of the name, viii. 82
Areopagus, i. 110; ii. 101, 116; vii.
169

Arete, daughter or sister of Arist-
ippus, ii. 72, 86

Ariarathes, king of Cappadocia,
Carneades' letter to him, iv. 65

Aridices, iv. 42 (ridiculed by Arcesi-
laus)

Arieus, Sceptic, ix. 116

Arimanius (evil principle of the
Mauians), i. 8

Aristagoras of Miletus, i. 72 (i. 1 1 ?)

Aristides, Strato's executor, v. 62

Aristides, dialectician, ii. 113

Aristippus of Cyrene, ii. 65 ff. ; his
pupils, ii. 86 ; his teaching, ii.
86 ft'. ; his writings, ii. S4, 85 ; x.
4 ; others of the name, ii. y 3

Aristippus, Metrodidactus, son of
Arete, ii. 83, 86

Aristobulus, brother of Epicurus,
x. 3

Aristocles, musician, vii. 13

Aristocracy, iii. 82

Aristodemus, i. 31

Aristogiton, vi. 50; ix. 26

Aristomachus, friend of Lvco,
v. 70

Aristomenes, pupil of Plato, iii.
Ii)

Ariston of Chios, Stoic, vii. 160 ff.,
171, 37 : iv. 41 ; vi. 103

Ariston of Ceos, Peripatetic, v. 64 ;
vii. 164

Ariston. father of Plato, iii. 1

Ariston, Plato's gymnastic in-
structor, iii. 4

Aristophanes, ii. 38. Cf. Index II.

Aristotle of Btagira, life. v. 1 ff. ;
list of his works, v. 22 ft'. ; others
of the same name, v. 35. See also
Index II.

Arithmetic, discovery of claimed
by thf Egyptians, i. 11

Arrogance, ii. 129 ; v. ."> ; vi. 69

three divisions, according
to Plato, iii. 100

Artaphernes, ii. 7;»

681

INDEX NOMINUM ET RERUM

Artemis, ii. 42, 51 ; birthday, ii.
44

Artemon, father of Protagoras, ix.
50

Asclepiadae, viii. 61

Asclepiades of Phlius, friend of
Menedemus, ii. 105, 131, 137, 138

Asclepius, pugilist, vi 38

Asia, wars in, iii. 7

Assos, vii. 168

Assyrians, i. 1

Asterisk, a critical mark, iii. 66

Aston of Croton, his works attri-
buted to Pythagoras, viii. 7

Astrampsychos, i. 2

Astronomy, i. 11 ; x. 77 ff., 91 ff.,
97, 113 ff.

Astyanax, brother of the Peri-
patetic Lyco, v. 69

Astydamas, tragic poet, ii. 43

Astypalaea, town and island, vi. 84

Atarneus, town in Mysia, i. SO ;
v. S

Athanes, executor of Strato, v. 62

Athenaeus, physician, ii. 104

Athenaeus, Epicurean, x. 22

Athene, her temple in Lindos, i.
89 ; Pheidias's statue of, ii. 116 ;
statue erected to her, v. 16

Athenians, regret the execution of
Socrates, ii. 43; v. 17; honour
Demetrius, v. 75 ; Zeno, vii. 10 ff.
See also ii. 16

Athenocritus, father of Demo-
critus, ix. 34

Athens, home of the following
philosophers : Aeschines, Anti-
sthenes, Archelaus, Crates,
Crito, Epicurus, Glauoon, Plato,
Polemo, Socrates, Solon, Bpeus-
ippus, Simon, Xenophon ; com-
parison with Sparta, vi. 59

Athletae, i. 55, 103 ; v. 67 ; viii.
12

Athlios, vi. 44 (play on words)

Atlas, a Libyan philosopher, i. 1

Atoms, ix. 44 ; x. 41 ff.

Airides, vii. 67

Attagas and Xumenios, ix. 114

Attains of Pergamos, iv. 60 ; v.
67

Attica, its three classes of inhabit-
ants, i. 58, 66

Antodorus, Epicurean, v. 92

682

Autolycus, mathematician (teacher

of Arcesilaus), iv. 29
Axiothea of Phlius, pupil of Plato,

iii. 46 ; iv. 2

Babylox, vi. SI

Badys, father of Pherecydes, i. 119

Barbarians, philosophy amongst,

i. Iff.
Bargylis, v. 94
Basilides, Epicurean, successor of

Dionysius, x. 25
Bate, Attic deme, x. 16
Bath, a dirty, vi. 47
Bathvcles, an Arcadian, i. 28
Bathyllus, viii. 83
Batis, sister of Epicurus, x. 23
Baton, master of Menippus, vi. 99
Beans, honoured by Pythagoreans,

viii. 19, 24, 34
Beggars, vi. 49, 56
Berenice, queen of Egypt, v. 78
Bias, one of the Seven Wise Men, i.

82 ff.
Bictas, Plato's slave, iii. 42
Bion of Abdera, pupil of Demo-

critus, iv. 58
Bion the Borysthenite, ii. 135 ; iv.

23, 46 ff.
Biton and Cleobis, i. 50
Bloson, father of Heraclitus, ix. 1
Body, defined by the Stoics, vii.

135
Boeotia, Crates' home-land, vi. 86,

98
Boethus, Stoic, vii. 54, 143, 14S, 149
Borysthenes (river Dnieper), iv.

46, 55
Boton, reputed teacher of Xeno-

phanes, ix. 18
Branchidae, i. 72 ; viii. 5
Branchus, builder of the temple at

Branchidae, i. 72
Brontinus (Brotinus), father of

Theano, viii. 42, 65
Bryson, i. 16; teacher of Crates,

vi. 85 ; of Pyrrho, x. 61
Bulon. Lyco's friend, v. 70
Bvzantium, home of writers,

"Demetrius, ii. 20; v. 93; Theo-
doras, ii. 104

Cabas or Scabras, father of Acusi-
laus, i. 41

INDEX NOMIXl'M ET RERUM

Cadanus, father of Menodorus.

iv. ;;i
Cadmus, i. 22 ; vii. 30
Caduidas, brother of Anacharsis,

i. 101
Caeneus. See Index II.
Calanria in Argolis, Demosthenes

dies there, v. In
Callaeschrus, son of Critias, iii. 1

(Plato's ancestor)
Callicrates, his plate borrowed,

iv. 88
Callicratides, brother of Empedo-

clea, viii. 53
Callides, previous incarnation of

Pythagoras, viii. 4
Calliinaclms, warrior at Marathon.

i. 56
Callinicus, epithet of Heracles, vi.

50
Callinus, heir of Theophxastus, v.

52, 55
Callinus, friend and adherent of

Lyco, v. 70
Callippus of Corinth, Stoic, vii. :;s
Callippus, pupil of Plato, iii. 40
Callisthenes of Olynthus, relative

of Aristotle, in Alexander *s suite,

his tragic fate. v. 4. .".. 44
Canonic, Epicurean substitute for

Logic, x. 30
Canopus in Egypt, vii. 120
Caphisius, vii. 21
Cappadocia, iv. 65
Caria, i. 89 : vi. 101
Carneades, Academic, life, iv.

62 ff. ; works, iv. 65 ; x. 9 :

another of the name, iv. 66. ( 'f.

Index II.
Carthage, iv. 67 : v. 83
Cases, oblique, vii. 65
Casander, iv. 1 ; v. 37, 33, 78
Catania, town in Sicily, ix. 18
Cebes of Thebes, author of Dia-
logues, ii. 125

s. ii. 5S; ix. 56
Delta, i. 1

;1S, vi. 51
Cephisia, Attic tribe, iii. 41
Oephisodorus, cavalrv commander,

ii. :.4
Cepliissia,-iii. 42
Oeramicus, quarter of Athena,

vi. 35

Ceraunium, a critical mark, iii. 66
Cercops, critic of Hesiod, ii. 16
Cbabriaa, general, iii.
Chaeredemus, brother <>( Epicurus,

x. 3
Chaerephon, friend of Socrates,

ii. 37
Chaerestrate, mother of Epicurus,

x. 1
Chalcedon, home of Xenocratea,

iv. 6
Chalcis, v. 5, 14, 30, 56
Chaldaeans, i. 1
Chaos, iii. 10
Charmandrus. accuser of Plato.

iii. in
Channantides, father of Lasus, i.

42
Chen, city. Myson's home, i. 106
Chersonesus, i. 47
Chilon the ephor, life, i. 68 f.
Chonuphis, priest at Heliopolis,

viii.
Chrysippus, life, vii. 179 ff. ;

writings, 189 ff. Cf. Index II.
Cilicians, Cilicia, pirates, ix. S3 :

i. ">1
Citium in Cyprus, vii. 1 et saepe
Clazomenae, home of Anaxagoras,

ii. 6
Cleanthes, Stoic, vii. 168 ff. Cf.

Index II.
Cleanthes of Pontus, Heraclitean,

ix. 15
Cleippides, ii. 127
Cleobis. i. 50

Cleobuline, mother of Thales, i. 22
Cleobulus, life, i. 80 ff. Cf. Index II.
ClHochares of Myrlea, iv. 41
Cleomenes, pupil of Metroelcs. vi.

95
Cleomenes, rhapsodist, viii. 63
Cleon, indicts Anaxagoras, ii. 12 ;

iii. 61
Cleon, Epicurean, x. 84
Cleonymus of Phlius, ancestor of

Pythagoras, viii. 1
Clinias, Pythagorean, ix. 40.
Clinias, beloved by Xenophon,

ii. 4'.'
Clitomachua of Carthage, iv. 67 ;

i. 14, 19. Cf. Index II.
('minis, Codridae, i. 53
Collytus, Attic deme, iii. 3

683

INDEX NOMINUM ET RERUM

Colonus, garden at, iii. 6

Colophon, x. 1 et saepe

Colotes of Lampsacus, teacher of

Menedemus, vi. 102
Colotes, Epicurean, x. 25
Comets. Anaxagoras on, ii. 9 ;

Stoics, vii. 162 ; Epicurus, x. Ill
Conjunction in grammar, vii. 5S
Conon, rebuilds the Long Walls,

ii. 39
Corcyra, Lycophron dies at, i. 95
Corinth, i. 40 ei saepe
Coriscus, Plato's pupil, iii. 46
Cos. island, i. 32 et saepe
Cosmopolitanism, vi. 63, 98
Cotys, Thracian kiQg. slain by

Pyrrho, ix. 65
Cowardice, its value in certain

conditions, vii. 171
Cranaus, king of Athens, ii. 58
Craneum, the gymnasium at

Corinth, vi. 3S, 77
Crantor, Academic, iv. 24 ft". Cf.

Index II.
Crateia, mother of Periander, i. 96
Craterus, vi. 57
Crates, who first brought the

writings of Heraclitus into

Greece, ix. 12
Crates the Cynic, vi. 85 ft. Cf.

Index II.
Crates of Athens, Academic, suc-
ceeded Polemo, iv. 21 ft.;
Crates of Tarsus, Academic, and

others of the name, iv. 23
Cratylus, Heraclitean, Plato's

teacher, iii. 6
Crete, i. 43 et saepe
Critias, ancestor of Plato, iii. 1
Critias, poet, sophist and states-
man, ii. 24
Crito, Socratic, and author of

Dialogues, ii. 121
Crobylus, sycophant, iii. 24
Croesus the Lydian, i. 40, 50, 67,

75, 95, 99, 105
Croton, cited, ix. 12
Croton, city, viii. 3 (Pythagoras

its law-giver)
Ctesibius, a youth, sacrificed 1 >y

the Athenians, i. lin
Ctesibius, friend of Arcsilaus. iv.

37
Ctesippus, son of Crito, ii. 121

684

Cyclops, vii. 53

Cylon, tyrant of Croton, ii. 46 ;

viii. 4S ; pollution or curse of,

i. 110
Cyme, i. 76
Cynegirus, warrior at Marathon,

i. 56
Cynics, a philosophic sect, vi. 2,

13 ; its chief teachers, ii. 47 ;

vi. 103 ft. ; vii. 17, 121
Cvnosarges, gymnasium, vi. 13 ;

vii. 161
Cyprus, i. 50 ; ii. 129 ; vii. 1 ; ix.

58
Cypselus, Periander's father, i. 94
Cypselus, Periander's son, i. 94
Cyrenaics, ii. 85 ; doctrines, ii.

86 ft.
Cyrene, iii. 6 ; iv. -41
Cyrus, king of Persia, iii. 34 ;

vi. 2
Cyrus the Younger, ii. 50
Cytherae, island, i. 71
Cyzicus, i. 99 et saepe

Daemons, iii. 78 ; Divinities, i. 27 ;

Genii, viii. 32
Damasippus, father of Democritus,

ix. 34
Damastes, brother of Democritus,

ix. 39
Damo, daughter of Pythagoras,

viii. 42
Damon, musician, teacher of

Socrates, ii. 19
Danaus, built temple of Athene at

Lindos, i. 89
Darius Hystaspis, ix. 12 f.
Dative case, vii. 65
Definition, defined by the Stoics,

vii. 60
Delium, battle of, Socrates takes

part, ii. 22 ; iii. 8
Delos, Delii, iii. 2 ; viii. 40 ; Delian

fisher, viii. 5; diver, ii. 22; ix.

12 ; Delian Apollo, vi. 20
Delphi, i. 28, 40 ; ii. 50, 51 ; v. 6 ;

vi. 21 ; viii. 73
Delphis, daughter of Eudoxus,

viii. 88
IVmaratus, his advice to Xerxes,

i. 72
Demeter, v. 16; vi. »',;•
Demetrius Phalereua, v. 7"> ff. Cf.

INDEX NOMINUM ET RERUM

I ii'l'-x II. ; others of the name,

v. V.
Demetrius, sua of King Antiu r onus,

ii. 115, 140; v. 77
Demochares, friend of Arcesilaus,

iv. 41
Democracy defined, iii. 82
Democritus of Abdera, life ix.

34 I!".; writings in tetralogies,

ix. 4<! ft'. ; not mentioned by

Plato, iii. 25. (/. x. 4
Demodicns, of Laros, poet, i. 84.

Qf. In. lex II.
Demophilus, accuser of Aristotle,

v. 5
Demophon, Alexander's butler, ix.

80
Demosthenes the orator, pupil of

Eubulides, ii. 108
Deuiylus, archon, ii. 11
Dexius, father of Xenophanes, ix.

18
Diagoras of Melos, vi. 59
Dialect denned, vii. 56
Dialectic, denned by Stoics, vii.

46 ft'. ; distinguished from Rhe-
toric, vii. 42 ; iii. 55 ; procedure,

ii. 108 ; vii. 79
Dialecticians, philosophic sect, i.

17; ii. 106; x. 8
Dialogue, its origin and nature,

iii. 47 f. ; Platonic, iii. 49 ff.
Dicaearchus, i. 40 ; iii. 38 ; viii. 40.

Qf. Index II.
Dinarchus the orator, ii. 52
Diochaetas, father of Ameinias,

Pythagorean friend of Parmeni-

des. ix. 21
Diodes, a Pythagorean, viii. 46
Diocles, one of Strato's executors,

v. 62
Diodorus of Aspendus, Cynic, vi.

13
Diodorus Cronus of Iasus, ii. Ill f.;

iv. 33 ; vii. 25
Diodcrus, son of Xenophon, ii. 52,

54
Diodorus of Ephesus, viii. 70
Diodotus, grammarian, ix. 15
Diogenes of Apollonia, phvsicist.

life, ix. 57 ft. ; vi. 81
Diogenes of Seleucia, called the

Babvlonian, Stoic, vi. 81. Cf.

Index II.

Diogenes of Sinope, Cynic, life, vi.
20 tl. ; writings, vi. 20, 73, 80;

others of the name, vi. 81
Diogenes of Smyrna, ix. 58
Diomedon, tyrant of Elea, ix. 26
Dion, Plato's friend, ii. 63 ; iii. 23,

29 : iv. 5
Dion (in logic), typical subject, vii.

70, 78 et saepe
Dionysins lietathemenns the rene-

gade, v. 92 ; vii. 23, 166 f.
Dionysins of Colophon, vi. 100
Dionysins, Plato's schoolmaster,

iii. 4
Dionvsius, expounder of Heraclitus,

ix/15
Dionysins of Halicarnassus, x. 4
Dionysins the Elder, tyrant of

Syracuse, iii. IS
Dionysius of Syracuse, the Younger,

ii. 62, 63, 66 ; iii. 9, 21 ; iv. 11 ;

vi. 58 ; viii. 79 ; letter to Plato,

iv. 2 ; in Corinth, proverb, iii. 34
Dionysodorus the flute-player, iv.

22
Dioscurides, pupil of Timon, ix.

114
Diospolis in Egypt, v. 7S
Diphilus, Stoic, pupil of Aiiston,

vii. 161
Diphilus of Bosphorus, ii. 113
Disease of the body, viii. 35 ; of

the soul, vii. 115; x. 137
Dium, town in Macedonia, i. 5
Divisions, Plato, iii. 80 f.
Dogma, defined, iii. 51
Dogmatics and Sceptics, i. 16 ; ix.

77, 104
Dorian mode in music, iv. 19
Draco, lawgiver, i. 55
Dropides, Solon's brother, iii. 1
Druids, i. 1, 6
Duty (to K.a6r\Kov), officium, vii. 108

Earthquakes, ii. '.'; vii. 154; x. 105
Echecles, pupil of Cleomenns. vi.

'.'5
Echecrates, Pythagorean, viii. 46
Eclectics, i. 21
Education, ii. 69 ; v. 17, IS, 1'.', 21 ;

ix. 1 ; ii. 71, 106
Elea, in Lower Italy, ix. 28 ; home

of Zeno, Leucippus and Parmen-

ides, ix. 21

685

INDEX NOM1NUM ET RERUM

Eleatics, i. 18 ; ix. 21, 25 ff.
Elements, ace. to Plato, iii. 70 ;

Stoics, vii. 134 ff. ; Heraclitus,

ix. 8 f. ; Pythagoras, viii. 25
Eleusis, Demeter of, v. 4
Elian school of philosophy, i. 17,

IS ; ii. 105, 126
Elis, ii. 53 et saepe
Eloquence, v. 82
Empedocles of Agrigentum, life,

viii. 51 ft'. ; writings, viii. 57-60,

63, 77 ; ix. 73. Cf. Index II.
Empedocles, grandfather of the

above, viii. 51
End (tc'Aos), ace. to Plato, iii. 96
Endurance, Stoic, vii. 93
Enemies, defined, vii. 32 ; i. 91
Entelechia defined, v. 33
Envy, vii. 115; i. 60; iv. 7
Epaminondas, ii. 54; viii. 7
Ephectics, who suspend judgement

(Sceptics), i. 16 ; ix. 70
Ephesus, ii. 103 et saepe
Ephors at Sparta, their introduc-
tion, i. 68
Epicharmus, iii. 13 f. ; viii. 78. See

also Index II.
Epicureans, i. 17, 18 ; x. 3, 9, 12, 18,

85
Epicurus, life, x. 1 ff. ; will, x. 16 f. ;

writings, x. 27 ft'. ; others of the

same name, x. 26
Epidaurus, i. 94
Epimenides of Cnossus in Crete,

life, i. 109 ff. ; others of the name,

i. 1L3 ; writings, i. Ill, 112
Epitirnides of Cyrene, pupil of

Antipater, ii. 86
Equality (aSia<j>opia), ace. to Stoics,

vii. 102 ff.
Erasistratus, physician, v. 57, 61 ;

vii. 186
Erastus of Scepsis, pupil of Plato,

iii. 46
Eratosthenes of Cyrene, Librarian

at Alexandria, viii. 8'.'. Cf.

Index II.
Erchea, Attic deme, ii. 48
Eresus, town in Lesbos, home of

TliHjphrastus, ii. 65 ; v. 36
Eretria, ii. 125, 140, 143
Eretrians, school, i. 18 ; ii. 85, 105 ;

arguments of, iv. 33
Eristics, ii. 106

686

Eteia, a town in Crete, i. 107

Etesian winds, i. 37 ; viii. 60

Ethics, i. 18 ; ii. 20 f. ; Stoic, vii.
84-131 et saepe

Ethics, i.e. moral philosophers, i.
17, IS

Euaeon of Lampsacus, pupil of
Piato, iii. 46

Euathlus, pupil and opponent of
Protagoras, ix. 56

Euboea, i. 4 ; x. 137

Eubulides of Miletus, succeeded
Euclides, ii. 108 ff. ; vii. 1S7

Eubulus, whom Hermias served as
a slave, v. 3

Eubulus of Alexandria, Sceptic, ix.
116

Euclides of Megara, life, ii. 106 ff.

Eudaemonists,or Happiness school,
i. 17

Eudoxus of Cnidus, the great astro-
nomer, life, viii. 86 ff. ; others of
the name, viii. 90. Cf. Index II.

Eudromus, Stoic, writer on Ethics,
vii. 39, 40. See also Index 11.

Eumenes, his liberality to Arcesi-
laus, iv. 3S ; patron of Lyco, v. 67

Enmolpidae at Athens, i. 3

Eumolpus, i. 3

Eunomus, brother of Pythagoras,
viii. 2

Euphantus of Olynthus, philo-
sopher, historian, poet, ii. 110

Euphoibus the Phrygian, his geo-
metrical discoveries, i. 25

Euphorbus, Pythagoras in a previ-
ous incarnation, viii. 4, 5

Euphorion, ix. 56. Cf. Index II.

Euphranor of Seleucia, taught
Eubulus of Alexandria, ix. 116

Eupolis, comic poet. See Index II.

Eurvdice, wife of Ptolemy Soter,
v. 78

Eurylochus of Larissa, ii. 25, 127

Eurylochus, pupil of Pyrrho, ix. 68

Eurymedon, opponent of Aristotle,
v. 5

Eurymenes, athlete, viii. 12

EuryLus, Pythagorean, iii. 6; viii. 4<;

Euthycrates, vi. '.'0

Euthydemus in Plato's dialogue,
iii. 52

Euthvphro, Socratic, ii. 29

Evander of Phocaea, iv. 60

INDEX NOMINL'M ET KEIU'M

Exat'ii.'tus, father of Empedocles,

\ iii. M
Examyas, father of Thales, i. 22
Bzecestides, father of Solon, i. 45

Face position in burial, i. 48 ; vi.
31 ; viii. 28

Fallacies, the seven Megarian, viz.
— (i.) The Liar ; (ii.) The Dis-
guised ; (iii.) Electra ; (iv.) The
Veiled Figure; (v.) The Sorites;
(vi.) The Homed One ; (vii.) The
Bald Head, ii. 108

Pigs, v. 18 ; vii. 27 ; training diet.
viii. 12

Flute-player, saved by a, ii. 130

Freedom, its worth, vi. 71 ; de-
fined, vii. 121

Friendship, defined by Stoics, vii.
124 ; to be cherished, i. 37 ; kinds
of (Plato), iii. 81 ; individual
friendships, i. 37, 61, 70, 87,
91 ; ii. 30, 91, 96, 97 ; iv. 51 ;
v. 20. 21, 31, 83 : vii. 23, 124 ; viii.
10, 23 ; x. 11, 118

Galatae (Druidae), i. 1
Gamelion, Attic month, x. 14, IS
Gargettus, Attic deme, x. 1
Gela, town in Sicily, ii. 106 ; viii. 61
Genitive case, called Oblique by

the Stoics, vii. 65
Genus, vii. 61
Geometry, its discoverers and con-

tinuers, i. 11; viii. 11 ; attitude

of Socrates and the Cynics to it,

ii. 33
Getae, viii. 2

Glaucon, Plato's brother, ii. 29 ; iii 4
Glaucon, of Athens, ii. 124
Gnomon, sun-dial, its discoverer,

ii. 1
Gnurus, father of Anacharsis, i. 101
Gobryas, Magian, i. 2
God, ace. to Plato, iii. 76 f. ; Stoics,

vii. 135 ff., 147 f.
Godlessness, i. S6 ; iv. 51 ; vii. 119
Good, the, good man, Stoics, vii.

94 f., 101; Plato, iii. 101, 104;

Cvrenaics, ii. 87 ft. ; Aristotle,

v. 30
Gorgias of Leontini, ii. 49, 63 ; vi.

1 ; viii. 58
Gorgylus, Strato's executor, v. 62

Grammarians, ridiculed by Dio-
genes, vi. 27

Greeks, home of philo-
sophy, i. 3
vi. 28
Gryllion, sculptor, v. 15
Gryllus, son of Xenophon, ii. 54, 55
dymnosophists, i. 1, 6

Hades, ii. 11, 80 ; iv. 31, 50 ; vi. 39,
•92 ; journey to, iv. 49, 66 ; v. 68

Hail, x. 106

Halcyoneus, sou of Antigonus
Gonatas, iv. 41

Halys, river, not bridged by Thales'
advice, i. 38

Haplocyon, nickname of Anti-
sthenes, vi. 13

Happiness, i. 37, 50 ; iii. 78, 9S ;
v. 43, 49 ; vi. 5

Harmodius, vi. 50

Harmony, its explanation accord-
ing to the Pythagoreans, iii. 84 ;
viii. 33

Harpalus, in flight before Alex-
ander, v. 75

Hasdrubal, called Cleitomachus, iv.
67

Hate, defined according to the
Stoics, vii. 113

Haughtiness, vi. 26

Hearing, according to Stoics, vii.
158 ; Pythagoreans, viii. 29 ; Epi-
cureans, x. 52 ft'.

Heart, vii. 159

Heavens, vii. 13S f. (Stoics) ; the
home of the philosophers, ii. 7

Hecademia for Academia, iii. 8

Hecataeus, ix. 1. See also Index II.

Hector, vi. 63

Hecuba, iii. 30

Hedia, maid of Epicurus, x. 7

Hegesaeus of Sinope, pupil of
Diogenes, vi. 84

H^gesiaci, philosophic sect origin-
ated by Aristippus, ii. 93

Hegesias (ivisithanatus), head of
Hegesiacs, ii. 86

Hegesias, vL 4S

Hegesinus of Pergamum, iv. 60

Hegesistratus, father of Demo-
critus, ix. 34

Helen, i. 32

Heliopolis, viii. 90

6'87

INDEX NOMINUM ET RERUM

Heliotropium (sun-dial) of Phere-

cydes, i. 119
Hellenism, defined, vii. 59
Hellespont, ix. 110
Hemon of Chios, iv. 34
Hera, her name, vii. 147 ; viii. 76
Heraclea on the Pontus, ii. 43 ;

v. 86 ; vii. 166
Heracles, i. 83, 89 ; v. 7 ; vi. 50 ;

vii. 29, 173; extolled by Anti-

sthenes, vi. 2
Heracleus, friend of Lyco. v. 70
Heraclidae, i. 94
Heraclides, Sceptic, teacher of

Aenesidemus, ix. 116
Heraclides Lembus, and others, v.

94
Heraclides Ponticus, v. 86-93. Cf.

Index IT.
Heraclitus of Ephesus, ix. 1-17 ;

cited, viii. 6 (v. Index II.) ; his

expositors, ix. 15 f. ; others of

the name, ix. 17
Heracon, reputed father of Hera-
clitus, ix. 1
Herillus of Carthage, pupil of Zeno,

vii. 165 f., 37
Hermarchus, successor of Epicurus,

x. 13, 15
Hermes, v. 33, viii. 31
Hermias, v. 4, 5, 11
Henuias, set free by Lyco, v. 73
Hermione, city, i. 42
Hermodamas, teacher of Pyth-
agoras, viii. 2
Hermodorus, friend of Heraclitus,

ix. 2
Hermogenes, pupil of Parmenides,

and teacher of Plato, iii. 6
Hermolaus, conspirator against

Alexander, v. 5
Hermotimus, a former incarnation

of Pythagoras, viii. 5
Herodotus, Epicurean, x. 4, 29, 35
Herodotus of Tarsus, Sceptic, ix.l 16
Herpyllis, mother of Nicomachus,

v. 1
Hestiaeus, pupil of Plato, iii. 46
Hicetas of Syracuse, viii. 85
Hierocles, commandant of the

Piraeus, ii. 127 ; iv. 39
Ili'-romnemones, clerks of the

Sacred Treasury (Hdt. viii. 51),

vi. 45

688

Hieronymusof Rhodes, Peripatetic,

iv. 41 f. ; v. (38. Cf. Index II.
Hi.u'hmindedness, defined, vii. 93
Hipparchia, wife of Crates the

Cynic, vi. 96 ff.
Hipparchus, friend of Theo-

phrastus, v. 51, 55
Hippasus of Metapontuin, viii. 84 ;

cf. 7 ; others of the name, viii. .s4
Hippocentaur, vii. 53
Hippocrates, ix. 42
Hipponicus, geometer, iv. 32
Hippothales, pupil of Plato, iii.

46
Homer, i. 90; ii. 11, 43, 46; iii. 7*

iv. 20; viii. 21; ix. 71. Cf.

Index II.
Hope, v. 18. Cf. i. 69
Horoscope, or Horologion, invented

by Anaximander, ii. 1
Hounds, breeds, vi. 55 ; as title, ib.

60, 61 ; habits, ib. 46
Hyberboreans, viii. 11

Ice, formation of, according to

Epicurus, x. 109
Ichthyas, son of Metallus, ii. 112 f.
Idaean cave or grotto, viii. 3
Ideas, of Plato, iii. 64, 77; vi. 53
Idola, or images, impinging on

organ of sight, technical term in

Epicurean theory, x. 46 ff.
Idomeneus of Lampsacus, Epi-
curean, x. 5, 22, 25. Cf. Index II.
Ilissus, the river, vi. 79
Immortality of soul (or souls), i.

24; iii. 67; vi. 5; viii. 28; of

ether, viii. 26 ff.
Imperative, vii. 67
Indefinite, vii. 70
Indians, i. 1 ; ix. 35, 61, 63
Injustice, i. 59, 92; vii. 93; ix. 61;

x. 144, 151
Ionian school or succession, i. 13,

14; viii. 1
Iphicrates the general, ii. 30
Iphistiadae, township in Attica,

iii. 41
[sis, i. 10
Isuifiiias, tlute-player, iv. 22; vii.

125
[Socrates, iii 3, 8; v. 35. Cf. ii. 64
Isthmus of Corinth, i. 99; Isthmian

games, i. 66 ; iii. 4 ; vi. 2, 78.

INDEX NOM1MM ET KERl'M

[taliaD school or Boooossion, i. 18,

14 t. ; viii. 1, 3, 16
Ithagenes, father of Melissus, ix. 2 1

Jews, i. 9

Joy, or gladness, .stoic "eupathy,"

defined, vii. 116
Julis, town in Ceos, home of

Peripatetic Ariston, vii. L64
Justice, i. 36; ii. 16; iii. 7'.', S3;

vii. 02, 128; x. 144, 150

Lacedaemonians, i. 117; ii. 51 f. ;

iii. 106. Cf. i. 32; vi. 2; viii. S4

»Lacydes of Cyrene, successor of

Arcesilaus, iv. ■'>'.' f. ; v. 41

. father of Ptolemy, ii. 102
Lais, ii. 74, S4 ; iv. 7
Lamian war, iv. 9
Lamprocles, son of Socrates, ii. 26
Lani{sacus, ii. 10
Laodicea, ix. 116
Laomedon, viii. si
Laris-a, ii. 25

Lastheneiaof Mantinea, iii. 46; iv. 2
Lasus, by some accounted one of

the Seven Wise Men, i. 42
Law, i. 5S, 5'.'; iii. 86; cf. 78, 103;

vi. 72 ; viii. 23 ; ix. 2
Lemma, defined, vii. 76
Leodamas of Thasos, iii. 24
Leon, friend of Alcmaeon, viii. 83 ;

Leon of Salamis, ii. 24 ; Leon,

tyrant of Phlius, viii. 8; Leon,

reputed author of the dialogue

Alcyon, iii. 62
Leonteus, husband of Themista, x.

25, 26
Leontion, x. 4 ff.
Leophantus, by some accounted

one of the Seven Wise Men, i. 42
Leosthem-s, one of Plato's exe-
cutors, iii. 43
Lesbos, i. 74 ; viii. 2
Leucippus, ix. 30 tf. ; x. 13. Cf.

ix. 46
Libya, ii. 103; ix. 81, etc.
Life (to fry), vi. ."."• ; vii. 160; ix.

73. Cf. v. 32
Life (/3tos), length, i. 54, 61, S7 ;

types, \ii. iso; ages, viii. 10
Lightning, vii. 153; x. 101 f.
Lindos, i. 90, 93
Line, defined, vii. 135

VOL. II

Linus, "son of Hermes and Urania,"

i. 4
Lipara, i\. 26

Logic, ii. 92; iii. 40; v. 28; vii. 30,

40 f., 160
Logotropos, defined, vii. 77

ia (Apollo), viii. B7
Lncanians, viii. 14, 80
Lyceum, v. 2, 10; vii. 11 ; ix. -'.4
Lyco, Peripatetic, v. 65 tt. ; others

"of the name, ib. 60. Cf. Index II.
Lycomedes, Peripatetic, v. 70
Lycon, accuser of Socrates, ii. 30
Lycophron, son of Periander, i.

94. Cf. Index II.
Lycurgus, orator, iii. 46
Lysias, orator, ii. 40; iii. -

Index II.
Lysida, wife of Periander, i. 94
Lysimachia, battle of, ii. 141
Lysimachus, ii. 140; vi. 97; x. 4
Lysiphanes, teacher of Epicurus,

x. 13. See Nausiphanes
Lysippns, sculptor, ii. 43
Lvsis of Tarentum, Pythagorean,

viii. 7, 39. Cf. Index II.
Lysis, pupil of Socrates, ii. 29

Macedon and Macedonians, ii. 2" ;

v. 4 ; vi. 32 ; ix. 17
Maeandrius of Miletus, i. 2S (v. I.

Leandrius)
Magi, i. 1 f. ; their doctrines, i. 6-9
Magnesia, x. 26

Man, as defined by Plato, vi. 40
Manes, slave of Diogenes, vi. 56 ;

of Theophrastus, v. b~>
Mantinea, battle of, ii. 54
Mantle of Cynics, vi. 13, 66
Marmachus, reputed father of

Pythagoras, viii. 1
Mannarion, x. 7

Maroneia. town in Thrace, vi. '.'6
Massagetae, ix. 83
Matter, defined, iii. 60; vii. 150

(Stoics)
Mansolns, ii. 10 ; viii. 87
Medes, ii. 5 ; viii. 41'
Medias, a physician, v. 72
Medicine, species or departments of,

iii. 85
Medon of Acharnae, vii. 12
Megabyzns, priest of Artemis at
| Ephesus, ii. 51

2 n 689

INDEX NOMINUM ET RERUM

Megaclides, an Athenian, ix. 54
Megalopolis, in Arcadia, iii. 23
Megara, ii. 62, 106 ; vi. 41
Megarian school of philosophy, ii.

106 ff. (/. i. 17, 16; vii. 101
Meidias, a money-changer, vi. 42
Melanchros, tyrant of Lesbos, i. 74
Melantes, father of Theophrastus,

v. 36 ; Melantes, his heir, 51
Melantho, Penelope's handmaid, ii.

79
Meleager, Cynic, vi. 99. See also

Index II.
Meletus. accuser of Socrates, ii.

Melissa, wife of Periander, i. '.'4
Melissus of Samos, ix. 24
Melitaean hounds, vi. 55
Melite, Attic denie, x. 17
Memphis, viii. 91
Menander, the comic poet, pupil

of Theophrastus, v. 36, 79. Cf.

Index II.
Menander, pupil of Diogenes, vi.

84
Mende, town in Thrace, ii. 63
Menedemus of Eretiia in Elis, ii.

125-144 ; vi. 91
Menedemus, pupil of Colotes of

Lampsacus, vi. 102 fl'.
Menelaus, i. 32 ; viii. 4
Menexenus, son of Socrates, ii. 26
Menippus, Cynic, vi. 99 ff. (cf.

Index II.) ; others of the name,

vi. 101
Meno the Pharsalian, ii. 50
Menodorus, fellow - student of

Arcesilaus, iv. 30 f.
Menodotas of Xicomedia, ix. 116.

See Index II.
Menoeceus, Epicurus's letter to

him, x. 2'.'. 122-135
Mentor the Bithynian, pupil of

Carneades, iv. 63
Messapians, viii. 14

•-, viii. 73
Metageitnion, Attic month, x. 18
Metallus, father of Ichthyas the

Megarian, ii. 112
Metapontini, viii. 15
Metempsychosis, viii. 14, 4 f. ; iii.

07
Meteorology, vii. 151 ff. ; viii. 25 ff. ;

x. 80, 84-11 ')

690

Methods of study, v. 89

Meton, father of Empedocles, viii.

51, 52
Metrocles the Cynic, vi. 94. Cf.

Index II.
Metrodorus of Chios, ix. 58
Metrodorus of Lampsacus, friend

of Anaxagoras, ii. 11 ; pupil of

Epicurus, x. 18, 22 f. Cf. Index II.
Metrodorus of Stratonicea, x. '.' ;

friend of Demetrius of Scepsis,

v. 84
Metrodorus, Theorematicus, ii. 113
Metroon. Archives Office at Athens,

vi. 23 ; x. 16
Midas, i. 89, '.'"
Midias, a barber, ii. 30
Miletus, or Milesians, i. 25 tt

saepc
Milky Wav, ii. 9
Miltiades.'i. 56
Miltiades, pupil of Ariston of Chios,

vii. 161
Mithradates the Persian, sculptor

of statue of Plato, iii. 25
Mithras, comptroller to Lysi-

machus, ii. 102
Mitylene, i. 74 ; v. 9 ; x. 7, 15, 17
Mnaseas, father of Zeno of Citium,

vii. 1
Mnesagoras, father of Archytas,

viii. 7'.'
Mnesarchus, father of Pythagoras,

viii. 1
Mnesigenes, an executor of Strato,

v. 620
Mnesistratus, pupil of Plato, iii.

47 ; another Mnesistratus, vii.

177
Mochus, early Phoenician philo-
sopher, i. 1
Moereas, brother of Arcesilaus,

iv. 28
Moeris, reputed discoverer of prin-
ciples of geometry, viii. 11
Molon of Athens, iii. 34
Molossian hounds, iv. 20 ; vi. 55.

Cf. Hounds
Monad, the number one, viii. 25
Monimoa of Syracuse, vi. 82 f.
Months in the year, riddle, i. '.'1
Moon, ii. 8; viii. 27, 77; ix. in;

x. 92 fl.
Moschus, pupil of Phaedo, ii. 126

INDEX NOMINTM 1/1' 1IKRUM

Motion, ix. 24, 90 ; X. 40, 43, 07

Musaeus, i. 3

Mn-.', Muses, ii. 51 ; iii. 33

Music, its three kinds, iii. 88 ; dis-

carded by Cynics, \ L 73, 104 ;

■/■ 27
Myndus. i. 29 ; vi. .".7
Myruu'x, s<m ofEzaenetus, ii. 113
Myrrhinus, Attic deme, iv. l
Myrto, wife of Socrates, ii. 26
Mys, Epicurus's trusty and learned

servant, x. 3

counted by some among the

Seven Wise Men, Pro. 13, 100 f.

Names, appellative and proper,

vii. 5S
Nature, life according to, vii. 87 ff. ;

defined, vii. 148 ; cf. 150
Naucydes, i. 15 : and Nausiphanes,

ft. ; ix. 04. 69, 102 ; x. 8
Neapolis, a philosopher from, ii. 04
Nearchns, tyrant of Elea, ix. 26
Necessity, i. 77
Nectanabis, viii. 87
Neleus, founder of Miletus, i. 22, 29
Neleus, heir to Theophrastus'a

library, v. 52
Nemea, v. 10 ; the Nemean Games,

vi. 49
Neophron of Sicyon, poet, ii. 134
Nestis, viii. 70
Nicanor, Aristotle's son-indaw, v.

12
NicaDor, Epicurean, x. 20
Nicarete, ii. 114 ; and Nicidion, x. 7
Xicias, Athenian general, i. 72
Nicippus, friend of Theophrastus,

v. 53
Nieocreon, tyrant of Cyprus, ii.

129 ; ix. 58
Nicolochus of Rhodes, ix. 115
Nicomachus, Aristotle's father, v.

1 ; Aristotle's son, v. 1, 12, 39 ;

viii. 88
Nicoinedes, a follower of Heraclitus,

ix. 15
Nicomedia, ix. 116
Nicostratus, poet, called Clytem-

nestra, iv. 18
Nile, as father of Hephaestus, i. 1
Noun, vii. 58 f.
Numenins, ix. 102. Cf. § 114. See

also Index II.

( >r.Ki.i rs, critical Bign, iii. « ;, '>

Ocellus of Lucania, viii. B0

Odrysae, ii. 51

i KlysseuB, vi. 27

Oea, Attic deme, iv. 16

Oenopides, ix. 37

Old age, i. TO; iv. 48, 51 ; viii. 23

Oligarchy, defined, iii. 82

Olives, betokening a frugal diet,

ii. 129; iii. 26; vi. 50
Olympia, ii. 109; iii. 25; viii. 63 ;

Olympic victors, i. 55
Olympian, sect of philosophy began

by Alexinus, ii. H»9
Olvnthus, town, home of Euphron-

tus, ii. 110
Onesicritus of Aegina, vi. 75 ; or

Astypalaea, ib. 84
Opinion, iii. 52
Opposites, kinds of, ace. to Plato,

iii. 104
Orestades, Pythagorean, ix. 20
Orestes (and Pylades), iii. 81
Orion, pupil of Epicurus, x. 26
Oromasdes (Ormuzd, Ahura-

muzda), i. 8
Orontobates, iii. 25
Oropus, in Boeotia, ii. 141 f.
Orpheus, i. 5 ; viii. 8
Orphic Mysteries, vi. 4
Orthomenes, father of Xenophanes,

ix. 18
Osiris, as the Sun, i. 10
Ossa, Pelion, and Olympus, vii. 29
Ostanae, Persian Magi, i. 2

Paean, hymn of praise, v. 4. Cf.

x. 5
Paeania, Attic deme, v. 74 ; vii. 12
Paeonians, ix. 84
Paeonius, pupil of the dialectician

Aristides, ii. 113
Pain, ii. 88 f. ; x. 129 f., 140, 142
Palamedes, ii. 44 ; ix. 25
Pamphilus, Platonic philosopher,

x. 14
Panaetius the Stoic, vii. 41. See

also Index II.
Panathenaea, iii. 56
Pancreon, codieir of Theophrastus,

v. 51
Panionion, i. 40
Panthea of Acragas, cured by

Empedocles, viii. 69

691

INDEX NOMINUM ET RERUM

Panthoides, dialectician, teacher

of Lyco, v. 6S "
Paper (xap-r/a), an, l substitutes for

it, vii. 174
Paraebates, Cyrenaic philosopher,

ii. 86
Paralii, party in Attica, i. 58
Parian stone, or marble, vi. 78
Paris, ii. 67. Cf. i. 32
Parmenides of Elea, ix. 21 ff.;

another of the name, ib. 23
Parmeniscus, Pythagorean, ix. 20
Pasicles, son of Crates, vi. 88
Pasicles, brother of Crates, vi. 89
Pasiphon, son of Lucianus, vi. 73
Pasithemis, physician, v. 72
Passions, ii. 86 ; iii. 00 ; v. 31 ;

vii. 110 ff. (Stoics); x. 34, 128,

140 f., 154
Patroclus, ix. 67
Pausanias, friend of Empedocles,

viii. 60 f.
Pausanias, a Heraclitean, called

Heracleitistes, ix. 15
Pazates, Persian magi, i. 2
Pediaei, party in Attica, i. 58
Peiraeus, ii. 127 et saepe
Peloponnesian war, i. 72
Peloponnesus, viii. 67
Pelops, i. 32
Penelope, ii. 79
Perdiccas, vi. 44 ; x. 1
Pergamus or Pergamum, iv. 30, 60 ;

vii. 34 ; ix. 49
Periander, tyrant of Corinth, i.

04 ff.
Pericles, disciple of Anaxagoras,

ii. 12
Perictione, mother of Plato, iii. 1.
Perilaus, friend of Pherecydes, i. 116
Peripatetics, i. 17 ; ii. 47 ; iv. 07 ;

v. 2, SO, S3 ; vii. 127, 164
Perjury, i. 36
Persaeus, ii. 143 ; vii. 6, 13, 36.

See also Index II.
Persephone, viii. 61 ; ix. 59
Perseus, at war with Rome, v. 01
Persians, ix. S3. Cf. i. 7 f.
Phaedo of Elis, disciple of Socrates,

ii. 105
Phaedrus, the vouth, iii. 20 ; the

Dialogue, ib. 38
Phaenarete, mother of Socrates,

ii. 18

692

Phaestis, mother of Aristotle, v.
1, 16

Phalerum, reputed burial-place of
Musaeus, son of Eumolpus, i. 3

Phantasia, defined, vii. 50 ; kinds
Of, ib. 51

Phantasma. as defined by Stoics,
vii. 50

Phanton of Phlius, Pythagorean,
viii. 46

Pharmacy, or Pharmaceutic, one
branch of medicine, iii. 85

Pheasant, ii. 30 ; co-ordinated with
peacock, ib.

Phemonoe, i. 40

Pherecydes of Syros, i. 116 ff. ;
another, of Syros or of Athens,
ib. 110

Phidiades, iii. 3

Phidias, ii. 116

Philadelphus (Ptolemy), v. 79

Philip, king of Macedon, iv. 8, ;
v. 4

Philippus of Opus, pupil of Plato,
iii. 46. Cf. ib. 37

Philippus, an Athenian, of Chol-
lidae, iii. 41 ; another Philippus,
i. 16

Philiscus of Aegina, tragic poet,
vi. 73, 76, SD

Philista, sister of Pyrrho, ix. 66

Philistion of Locri, the Siceliot,
phvsician, viii. 86

Philo, v. 38

Philo the dialectician, vii. 16

Philocles, an Athenian, vii. 12

Philolaus of Croton, Pythagorean,
viii. >4 f. Cf. i>>. 15

Philonides of Thebes, Stoic, vii.
38 ; another of the name, iv. 47

Philosopher, name .just used, viii.
8 ; cf. i. 122 ; philosophei -
the doors of the rich, ii. 60 f.

Philosophy, its origins, i. 1 ; it>
essential aim and characteristic
(ace. to Plato), iii. 63 ; as a
pursuit, vi. 02 ; x. 122 f. ; pre-
requisites to capacity for it, iv.
10; its marks, iv. 42 ; its parts,
kinds or divisions, i. IS ; and,
more precisely, in its history up
to Plato, iii. 56 ; ace. to Aristotle,
v. 28 f. ; ace. to the .Stoics, vii.
30 f. ; ace. to Epicurus, x. 29 f. ;

INDEX NOMINUM ET RERUM

order, relation, and subdivision
of us branches, vii. 40 I. ; benefits
and advantages of it, ii. 68; v. 20;
vi. 6, 63; its BtndentS as com-
pared with students wild aeglecl
it, ii. 7;' ; conduct in face of
danger, ii. 71 ; disagreement
of philosophers no dissuasive,
vii. 129; two main successions
recognised by D. L., i. 13 f. ;
viii. 1 ; sects, or schools, and
their appellations, i. 17. Cf. i.
•21, 122 ad fin. ; ii. 144 ad fin.;
iv. <'.7 ; vi. lit, 105 ; viii. 1, 91 ;
ix. 115, 116

Philoxenns, dithyrambic poet, iv.
36

Philtis, daughter of Eudoxus, viii.
88

Fhlius, viii. 1, 46

Phocion, disciple of Diogenes, vi. 76

Phocus of Samos, [reputed] author
of a Nautical Astronomy, i. 23

Phoenice and Phoenicians, i. 1, 22 ;
vi. 99 ; vii. 1,(2, 15, 30

Pholegandros, Aegean island, i. 47

Phosphorus, the same as Hesperus,
viii. 14

Phrasidemus, Peripatetic, ii. 114

Phrearrhi, Attic deme, iii. 41

Phrygia and Phrygians, i. 25 ; iv.
31 ; vi. 1

Phryne, iv. 7 ; vi. 60

Phrynon, i. 74

Phylopidas of Sparta, ii. 53

Physicians, iii. 6 ; v. 1 ; vi. 24 ;
viii. 86

Physics, i. IS; v. 25 f., 2S, 46, 58;
vii. 13-2-160 ; ix. 30 f., 37, 46 f.; x.
29 f., 78 tf., S5-116, 142

Picenum, men of (llev/cenoi), viii.
14

Pindar, ii. 46 ; iv. 31

Pisistratus, i. 49, 50, 53 f., 60, 65 ft".

Pitane, in Aeolis, birthplace of
Arcesilaus, iv. 28

Pittacus of Mitylene, i. 74-S1

Pitthos, Attic deme, ii. 40

Plato, iii. 1 ft'. ; birth, family and
ancestry, 1-3 ; education, 4 f. ;
connexion with Socrates. . f. ;
travels, 6 f. ; the Academy, 7 f. ;
military service, 8; visits to
Sicily, 18-23 ; subsequent life,

28 t".. 84 if. ; death, 2, 40; will,
41 11.; epitaphs* 48-45 ; disciples,
W; summary outline of his
doctrine, 47 t'., 67-80; ■-./. 81-109 ;
his method and style, 4s, 63 II. ;
list of dialogues, genuine or
otherwise, variously classified,
49 f., 56 fit ; epistles, 61 ; others
of the same name, 109. See also
hides II.

Pleasure, ace. to Aristippxis, ii. 75,
S6 ff. ; ace. to Zeno, vii. 114 ; ace.
to Epicurus, x. 6, 128-132, 13'.',
145. Cf. v. 31, 44; viii. 88

Plistanus of Elis, successor of
Phaedo, ii. 105

Pluto, iv. 27 ; viii. 38. Cf. ib. 76

Poetry, defined, vii. 60

Point, defined, vii. 135

Polemo, head of the Academy after
Xenocrates, iv. 16-20. Cf. Index
II.

Politics, Political Science, iii. 84 ;
v. 2S ; vii. 33

Pollis, of Sparta, iii. 10 f.

Polyaenus of Lampsacus, Epi-
curean, x. 24. Cf. ii. 105

Polycrates of Samos, ii. 2 ; viii. 3

Polycrates, rhetor at Athens,
ii. 38

Polyeuctus, ii. 38 ; vi. 23

Polymnastus of Phlius, Pyth-
agorean, viii. 46

Polystratus, Epicurean, successor
of Hermarchus, x. 25

Polyxenus, the sophist, ii. 76

Polyzelus, i. 56 ; ix. 54

Pompylus, faithful and studious
servant of Theophrastus, v. 36

Poseideon, Attic month, x. 18

Posidonius, the Stoic, of Apamea,
x. 4. See also Index II.

Posidonius of Alexandria, pupil of
Zeno, vii. 38

Potamo of Alexandria, Eclectic,
i. 21

Potidaea, ii. 23

Potone, Plato's sister, iv. 14

Practical, distinguished from
theoretic and productive, science,
iii. 84 ; v. 28

Praziphanes, iii. 8 ; x. 13

Praxiteles, the sculptor, v. 52

Praylus, Sceptic, ix. 115

60S

INDEX XOMINUM ET RERUM

Predicate, vii. 64
Priene, i. 83 f., 44
Principles (ipxai)- i. -7 ; ii. 1, 3, 8;

iii. 09 ; vii. 134 ; ix. 30, 44
Prodicus of Ceos, ix. 50
Prolepsis, defined, vii. 54 ; x. 33
Prophets, i. 1 ; iii. 6
Propontis, viii. 87 ; ix. 110
Protagoras of Abdera, ix. 50-56 ;

cf. Index II. ; others of the

name, ix. 56
Providence, divine, iii. 24, 70 ; vii.

133, 138; x. 77 ft\, 113, 139. Cf.

133 f.
Proxenus, friend of Xenophon, ii.

49
Proxenus, friend of Aristotle, v. 15
Prudence, i. 87 ; ii. 91 ; iv. 51 ; vi.

13 ; vii. 92, 93 ; x. 132
Prytaneum, ii. 42
" Pseudomenos " argument, ii. 108 ;

vii. 44
Ptolemaei, the Black and the

White, of Alexandria, Epicu-
reans, x. 25
Ptolemaeus of Cyrene, Sceptic, ix.

115
Ptolemy, king of Egypt, Lagi,

Soter, ii. Ill, 115, 140; v. 37, 78 ;

vii. 24
Ptolemy, king of Egypt, Phila-

delphus, v. 58; ix. 110
Ptolemy, king of Egypt, Philopator,

vii. 177, 185
Pylades, brother of Arcesilaus, iv.

28, 38, 43
Pyrrho of Elis, founder of Sceptic

School, ix. 61-69, 70-108
Pyrrhus of Delos, a previous in-
carnation of Pythagoras, viii. 5
Pythagoras, viii. 1-50 ; others of

the name, viii. 46
Pythagoreans, in Italy, iii. 6, 21 ;

viii. 3, 14, 16
Pythian priestess, i. 106, 110; ii.

37 ; v. 91
Pythias, wife of Aristotle, v. 3, 16
Pythias, daughter of Aristotle and

Pythias, v. 12
Pytho (Delphi), ii. 23; x. 12
Pythocles, son of Bugelus, iv. 41
Pythocles, recipient of letter of

Epicurus, x. 5, 84, 116
Pythodorus, son of 1'olyxHus, ix. 54

Python, friend of Lyco, v. 70
Python, pupil of Plato, iii. 46
Pvthostratus, author of a Theseid,
ii. 59

Quality, philosophical term
(n-oionj?), iii. 24; vii. 58 ; x. 54 ft".

Quantity, size or number, viii. 25 ;
x. 57 1., 61, 68. Cf. iii. 10

Races, foreign and Hellenic, whence

famous men have arisen, i. 1 ff.
Rain, vii. 153 ; x. 99 f.
Rainbow, vii. 152; x. 109 f.
Red Sea, ix. 35

Refutationists (eAeyKTiKoi), i. 17
Rhegium, viii. 47 ; ix. 38
Rhetoric, traced back by Aristotle

to Empedocles, viii. 57 ; ix. 25 ;

how related to Dialectic, iii. 54 f. ;

vii. 42 ; its kinds, iii. 93 ft'. ; \ ii.

42. Cf. vi. 24, 28
Rhodes, i. 9 ; iv. 49, 53 ; v. 84 ;

vi. 19; vii. 22; ix. 115
Riches, i. 88; ii. 6, 69; vi. 47;

vii. 22 ; x. 120, 143 f.
Romans, v. 61 ; viii. 14 ; ix. 84

Salamis, i. 46-48 ; ii. 24

Salarus of Priene, ii. 46

Salt, viii. 35

Samos, i. 23, 95; ii. 2, 5, 23; viii.

2, 46; ix. 24; x. 1, 3, 14
Samothrace, vi. 59
Sarapion, viii. 7, 58
Sarapis, v. 76 ; vi. 63
Sardis, i. 81 ; ii. 3, 49
Sarpedon, Sceptic, ix. 116
Saturninus, Sceptic, pupil of Sextus

Empiricus, ix. 116
Sceptics, i. 20; ix. 69, 70 ft. ; 111
Scopas of Cranon, ii. 25
Scythians, i. 13, 101 ; Scythian

dialogues, ii. 105
Scythinus, iambic poet, ix. 16
Sea, i. 56, 77; ii. 17, 71, 77, 130;

iii. 6; iv. 50; vi. 74; vii. 2; ix.

59, 68
Sect, sects, i. 18, 20
Seleucia, Tetartus, native of, vi. 81
Selinus, city, viii. 70,
Selinus, river, ii. 52
Semele, ii. 102

694

INDEX NOMINUM ET RERUM

Semnothei, i. l

Sense, the senses, and things

sensible, iii. 9, 64, 71 ; vii. 49-52;

viii. 29 ; x. 49-58, 6S-71
Seuthea, king of the Odrysians, ii.

Sextos Empiricua, .Sceptic, ix. 116.

Cf. Index II.
Sicily, iii. 18, 34; vi. 25; viii. 54,

IS, S5; ix. 65
Sicyon, i. 12, 3S ; vi. 81
Sidon, vii. 6 ; x. 15
Sight, iii. 12; vii. 157; viii. 29;

ix. 44; x. 49 f., 68. Cf. v. 17
Sign, Socrates' inward, ii. 32 ; signs,

meteorological, x. 115; diacritic,

iii. 65
Silanion,sculptorof statue of Plato,

iii. 25
Silence, i. S6 ; viii. 10
Simmias, disciple of Socrates, ii.

124. Cf id. 118, 114
Simon of Athens, cobbler, Socratic,

ii. 122 f. ; others of the name, ib.

124
Simon, Aristotle's servant, v. 15
Simonides, ii. 46. See also Index

II.
Sinms, steward of Dionysius, ii.

Sinope, vi. 20

Sleep, vii. 158

Smell, sense of, x. 53

Socrates, ii. 18-46, 49 ; cf. vii. 32 ;

i. 14 ff. ; others of the name, ii.

47
Socratics, i. 15. 17; ii. 47, 48-64,

65, 105, 107, 121, 122 ff., 144
Soli. i. 51 ; iv. 24, 27; vii. 38, 179
Soloecism, i. 51 ; vii. 59
Solon, i. 45-67
Sophilus, comic poet, ii. 120
Sophists, i. 12 ; ii. 30
Sophocles, the poet, iii. 56 ; v. 92 ;

vii. 19; cf. Index II.; another

Sophocles, v. 38
Sopliron, writer of mimes, iii. 18
Sophroniscus, son of Socrates, ii.

Sorites, fallacy, ii. 108; vii. 44, S2
Snsibius, rival of Anaxagoras, ii. 46
Soul, i. 11, 24, 86, 120; ii. 20, 89,

124 ; iii. 12, 28, 45, 63, 67 f., 90;

iv. 13; v. 30, 32; vi. 5; vii. 156

II. ; viii. 28-82, 83; ix. 7, 19, 22,

51 ; \. 68-68
Sparrow, chased by hawk, iv. 10
Speusippus, nephew and sun or

of Plato, iv. 1-5 ; another. (6. 5.

Cf. Index 11.
Sphaerus, Stoic, pupil of Cleanthes,

vii. 177 ff.; ix. 15. Cf Index II.
Sphere, Anaximander's, ii. 2; fairest

of solids, viii. 35
Spintharus, ii. 20 ; v. 92
Stagira, Aristotle's birthplace, v.

1, 16
Standard (criterion) of truth, v.

29; vii. 54; x. 31, 39,^60 f., 71,

82, 116
Stars, i. 11 ; ii. 9; iii. 74; v. 26, 43;

vii. 138, 144 f. ; viii. 27 ; x. 112-

115
State, iii. 78, 91 f.; v. 22, 2S ; vi. 5;

vii. 4, 34, 121, 131
Statues, i. 9 ; ii. 33 ; iii. 25 ; v. 33 ;

viii. 7S
Stilpo of Megara, ii. 113-120
Stoics, i. 17, 19 ; vii. passim.
Strato of Lampsacus, Peripatetic,

v. 58-64 ; others of the name, 61
Substance, concept of, iii. 70 ; vii.

150
Sun, i. 2, 23; ii. 1, 8; viii. 27; ix.

7, 10 ; iii. 74 ; vii. 144 f. ; x. 90-97
Surgery, one branch of medicine,

iii. S5
Susa, iii. 33
Syagoras, ii. 46
Syllogism, v. 23, 29; vii. 45
Symbols, symbolic counsels, of

Pythagoras, viii. 17
Symposia, ii. 129, 133, 139 f., 144;

iv. 41 ; viii. 64 ; x. 18
Sypalettus, Attic deme, vii. 12
Syia, island (Syros), birthplace of

Pherecydes, i. 119
Syracuse, i. 40; ii. 63; iv. 58; vi.
25, 82 ; viii. 40, 52, 78, 85

Taxagka, battle at, iii. 8; vi. 1
Tarentum, v. 94; viii. 7, 39, 46, 79
Tarsus, vi. 81; vii. 41, 121; ix.

116; x. 26; Tarsic plays, iv. 68
TelaugeSjSon of PvtliaL'oras, viii. 43.

Cf. Index II.
Telecles, of Middle Academy, iv.

60

(if);

INDEX NOMINUM ET RERUM

Telesphoms, friend of the poet

Menander. v. 90
Tellus the Athenian, i. 50
Temperance, primary virtue, iii.

80, 90; iv. 12; vii. 92, 102
Temples, vi. 64 ; vii. 33
Terpander, ii. 104
Tetradrachm, Attic silver coin,

vii. 18
Teutames, father of Bias, i. 82 ;

Teutameion, at Priene, ib. 88
Thales of Miletus, i. 22-44 ; others

of the name, i. 3S
Thargelion, Attic month, ii. 44
Thaumasias, friend of Arcesilaus,

iv. 43
Theaetetus, friend of Socrates, ii.

29

Theano, wife of Pythagoras, viii. 42

Thebes, i. 3, 83; ii. 51, 104, 124 f . ;

vi. 2, 85, 90, 99, 100; vii. 38;

viii. 7 ; ix. 110

Theiodas of Laodicea, Sceptic, ix.

116
Thelidae (or Xelidae), i. 22
Themista, x. 5
Th^mistoclea, viii. 8, 21
Theodorus of Cyrene, mathe-
matician, iii. 6; ii. 103
Theodorus, Cyrenaic, ii. 86, 97 ff. ;
cf. Index II.*; others of the name,
ib. 103 f.
Theodotas, a Sicilian, iii. 21
Theombrotus, pupil of Metrocles,

vi. 95
Theoinedon, a physician, friend of

Eudoxus, viii. 86
Theon of Tithorea, a somnam-
bulist, ix. 82
Theophrastus, Aristotle's suc-
cessor, v. 36-57. Cf. Index II.
Then sites, vii. 100
Thesmoxmoria, festival, ix. 43
Thespis, i. u:>; iii. 56; v. -
Thought, thoughts, vii. 22, 42, 45,

48, 49 f., 52 I).
Thrace, i. 47 ; vi. 1 ; viii. 46; ix. 65
Thrasvbulus, tvrant of Miletus, i.

27,81,100
Thrasymachus of Corinth, ii. 113
Thria, Attic deme, iv. 21
Thncydides, accuser of Annxagoras,

ii. 12
Thunder, vii. 153; x. 100 ft.

Thurii, viii. 52

Tiberius Caesar, ix. 109.

Timaeus, the Platonic Dialogue,

iii. "-0. 52, 60; viii. 85
Tiinairoras of Gela, follower of

Stilpo, ii. 113
Timarchus, pupil of Cleomenes, vi.

95
Timarchus, father of Timon, ix.

109
Time, iii. 73; vii. 141 ; x. 72 f., 145
Timocrates, pupil of Epicurus, x.

5, 22, 23. Cf. Index II.
Timolaus of Cyzicus, iii. 46
Timon of Phlius, Sceptic, ix. 109-

115. See also Index II.
Timon the misanthrope, ix. 112
Tripod, i. 28 ff.
Troas, ix. 115
Troezen, viii. 74
Troy. i. 2 (ix. 41)
Truth, ii. 22 ; iii. 39, 53 ; v. 28, 29 ;

vii. 54; viii. 8
Tvphon, whirlwind, vii. 164
Tyrannv, tvrants, i. 36, 59, 6G, 97,

98 ; ii. 82 ; iii. 83
Tyrrheni, viii. 1
Tyrtaeus, ii. 43

Understanding, vii. 50-53
Urania, Muse, mother of Linus, i. 4

Virtue, and the virtues, iii. 7S,
90 f. ; v. 30 f. ; vii. S7 f., 127 f. ;
viii. 33; x. 132

Voice, iii. 107 ; vii. 55 ; x. 52 f.

Water, primary element, i. 27 ;

iii. 73; v. 32; vii. 137; viii. 29,

76; x. 107 f.
White, symbolic of what is good,

viii. 35
Wind, its origin, ii. 9; vii. 152, 154 ;

x. 100
Wine, vii. 184; ix. 86; x. 132
Wisdom, i. 12; ii. 37, 42, 98; iii.

90 f. ; v. 31 ; vii. 92, 125; \. 12»i,

132
Wise men, i. 13 ff. ; ii. 37, 98; iii.

78; v. 30 f. ; vii. 117-125; x.

1 1 7 It.

Women, vi. 72; vii. 131
Word, words, vii. 50, 58 f

INDEX NOMINUM ET RERUM

World, iii. 71 ff.

viii. 25 f. ; x. I

vii. 137-143, 14"i
II., 4;.

Xa\ raiPPK, ii. 26, 3r> f.
Xanthus of Athens, iv. 29
Xeniades, vi. 30 ff., 36, 74
Xenocrates, head of the Academy,

iv. 6-15; others of the name, ih. 15
Xenophanes of Colophon, ix. 18 ft'. ;

ef. Index II.; another Xeno-

phanes. ix. 20
Xenophilus, Pythagorean, viii. 16
Xenophon of Athena, ii. 48-59;

others of the name, ib. 50
Xerxes, i. 9, 72 ; viii. 57 ; ix. 34

Youth, viii. 35; x. 122

Zalkucus, law-giver, viii. 16
Zaruolxis, Thraeian, i. 1 ; viii. 2

Zancle, in Sicily, ix. 18

Zeno of Citium, \ii. 1-159 J others

of the name, ib. 35
Zeno of Blea, disciple of Parnieii-
ides, ix. 25-29

Zeno of Sidon, Epicurean, x. 25
Zeno of Tarsus, Stoic, vii. 41, 84
Zenodotus, Stoic, pupil of Dio-
genes, vii. 20. i'f. Index II.
Zetetice, one name of the Pyr-

rhoneans, ix. >'<v
Zeus, i. 69; vii. 147; viii. 33
Zeuxippus, Sceptic, pupil of Aenesi-

demus, ix. 116
Zeuxis, Sceptic, pupil of Zeuxippus,

ix. 116
Zoilus, uncle of Pythagoras, viii. 2
Zopyrus of Colophon, vi. 100; a

rhetor, ix. 114
Zoroaster, i. 2, 8

6Q7

II.—INDEX FONTIUM

ACHAICUS, iv 'UOiKOis, vi. 99
Aenesidemus, ix. 62, 87, 102 ; ITepi

^T^creoj?, ix. 106 ; TTvppun'eioi

Ao-yoi, ib. ; Et? to. IT. v7roTuTrioo'iS,

ix. 78
Aeschines, ii. 60 f.
Alcaeus the poet, i. 31, 81
Alcidamas, $vo-ik6v, viii. 56
Alcimus, Ilpb? 'Xp-vvrav, iii. 9, 12,

17. F.H.G. iv. 297
Alcmaeon, viii. 83
Alexander (Polyhistor), viii. 36 ;

<I>lAo<t6(]>u)v ScaSo^ou, i. 116; ii. 19,

106; iii. 4, 5; iv. 62; vii. 179*

F.H.G. iii. 240-3
Alexis, comic poet (c. 356), iii. 27,

28
Alexon of Myndos, Mv0i*a, i. 29
Ambryon, Ilepi ©eoKpiVov, v. 11
Ameipsias, comic poet (c. 423), ii.

28
Amphi crates, Ilepi ivSoijuv avSpdv,

ii. 101. F.H.G. iv. 300
Amphis, comic poet, 'A/u$iKpaTei,

iii. 27 ; iv A^iSt^'St), ih. 28
Anaxagoras, ii. 6 f.
Anaxandrides, comic poet (c. 376),

iii. 26
Anaxilaides, Ilepi $<.A.ocr6<pa>i', iii. 2
Anaxilas, comic poet (c. 340), iii.

28
Anaxilaus, i. 107
Anaximenes, i. 40
Andron of Ephesus, i. 119; 6

Tpin-ov?, i. 30
Antagoras of Rhodes, poet, iv. 21,

26
Anticlides, ev fieure'pw Ilepi *AAe£-

dv&pov, viii. 1 1
Antigonusof Carystns, ii. 136, I IS ;

v. 67; vii. 12; ix. 62,110; iv toIs

698

£tots, iv. 17 ; iv tu> ITepi Zrjvcoi-o?,

iii. 66; iv t£> ITepi Tlvppioro?, ix.

62
Antileon, iv Sevrepo) ITepi xP° vuil '>

iii. 3. F.H.G. iv.'306
Antiochus of Laodicea, ix. 106
Antipater of Sidon, epigrammatist,

vii. 29
Antipater (of Tarsus?), vii. 54, 55;

Ilepi Ae'£eu>i> <cai tujv \eyop.ev(ov,

57 ; iv to> 7rpaJTa> Ilepi opuiv, 60
Antipater of Tyre, iv toi? ITepi ko<t-

p-ou, vii. 140 ; ev e£56p.a> Ilepi koit-

p.ov, 148; iv bySoio ITepi Kocrp.ov,

139 ; iv 8eK<xTU> ITepi koct/j-ov, 142 ;

ev SeuTepo) Ilepi ovcri'a?, 150 ; iv

tois Ilepi v//vx^> 157
Antiphon, eV raJ Ilepi twv iv aperr}

7rptoTeua'a(/T6i)i', viii. 3
Antisthenes, Cynic philosopher, eV

rui 'Hpa/cAei, vi. 104, 105
Antisthenes of Rhodes, ix. 88, 39,

57 ; er toi? AiaSoxai?, i- 40 ; ii. 39,

98; vi. 77, 87; vii. 168; ix. 6,27,

35. F.H.G. iii. 182
Apellas, ev tu> 'Aypimrq, ix. 106
Apollodorus 'of Athens, author of

Chronology, etc., iv toIs Xpori/coi?,

i. 37, 74; ii. 2, 7, 44; cf. ib. 3;

iii. 2; iv. 65; v. 9, 58; vii. 184;

viii. 52, 58, 90; ix. 2*), 41, 61 ;_x.

13, 14 ; iv Sevrepta ITepi vop.o0er(ov,

i. 58 ; iv to> ITepi tQ>v <£>iAo-

o-6<j>o>v, i. 60 ; cf. vii. 140 (?) ; ix.

18, 24, 50; iv rfj Ivvayoiyrj to>i'

SoyfxdToiv, vii. 181
Apollodorus of Cyzicus, ix. 38
Apollodorus the Epicurean, x.

10, 13; iv Tip npoiTU) Ilepi tov

'V.TTtKOVpOV (3i0V, X. 2. Cf. ib,

25

INDEX lONTIUM

Apollodorua (of Seleucia), Stoic,
vii. 01, 64, 84; rf. ib. S»J ep t,/
'EWuqj, vii. L02, 118, 121, L29; ev

7]) 'IvcriKf], vii. 125, 130, 140 (V)
Apollodorus the arithmetician, i.

25
Apollonides of Xicaea, ev t<Z nputno

7(1)1' Els TOUS SiAAoVS UTTO/UVT/JUaTl,

ix. 109

Apollonius of Tyre, vii. 1, 6, 24;
-~; ev npiorio Ilepi ZjJudvos,
ib. 2

Apollophanes, vii. 92 ; iv n] >\>v<riKrj.
vii. 140

ArchedemxiB, Stoic, vii. 40, i>8, 84,
^ v ; ev rfi Hepl (^uiiiijs Te\i7), ib. 55 ;
ev T(L ITepi o-Toixeiiov, ib. 134, 136

Archetiinus of Syracuse, i. 40

Aristagoraa of Miletus, i. 72; ef.
11. (/. F.J5T.G. ii. 100

Aristippus of Cyrene, viii. 60; ev
T<i> Ilepi (f>v(Ti.oX6y<jiv, ib. 21 ; ev
irpwrio Ilepi rraAata? Tpv<f>ij<;, i. 96 ;
V. 3; ev Teraprw IT. rr. rp., ii. 23,
4S; iii. 29; iv. 19: v. 39. Cf.
F.H.G. ii. 79

Ariston of Ceos, Peripatetic, v. 64

Aristophanes, comic poet, ii. 20,
27; iv. 18; Xecpe'Aais, ii. IS; ev
tois "Hpaio-i, viii. 34

Aristophanes, grammarian, iii. 61 ;
x. 13

Aristophon, comic poet, viii. 38

Aristoteles, i. 24, 98 ; ii. 23, 26 ; iii.
37; v. 61 ; viii. 1'.', 34, 36, 52, 63,
74; ix. 20, 64, 81; x. 27; ev tu>
e/36d/Aa> Ttt)v 'HOlkuv, V. 21 ; ev
AtjAi'ujv 7roAiTei'a, viii. 13 ; ev
rrpaiTo> ITepi (pu\o<ro<fiia.s, i. 8 ; ev
t<L Mayt/cai, i. 1 ; ev TptVa) Ilepi
7roiT)Tt(C77?, ii. 46 ; ev irpuiru) Ilepi
ttoitjtujv, iii. 48; ev tio Ilepi rroii)-
to>v, viii. 57 ; Sia. njs Ett-ito/utjs tojv
prjTopuJV, ii. 104 ; ev Tw Ilepi tiov
Ilvflayopeiwv, viii. 34 ; ev rd>
2oiit(TTi7, viii. f>7 ; ev x<p Ilepi
7rai6eta?, ix. 53

Aristoxenus, Peripatetic, i. 42 ; ii.
19; iii. 8, 37; viii. 1, 8, 79, 82;
ev t<I> ITepi Uv6ay6pov, i. US; ev
T(L IlAaTturos /3ia>, V. 30; ev tois
S7ropa6»7v, i. 107 J ev tois 'Io~to-
puoct u7rojuiTJ|U.a<ri, ix. 40 ; ev
SeicaTji UaiSevTiKuiv i'6p.u>i', viii.

10; 6 (xovcriKoi;, v. 92; viii. II;
O ^.-uHapov, ii. 20

Artemidoraa the dialectician, iv

T<i llpbs Xpvo-tn-Trov, ix. 53

Ascanius of Abdera, ix. 61
Athenaeus the epigrammatiBt, vi.

14; vii. 30; x. 12
Athenodorus, Stoic, vii. 68, 121 ;

ev >)' IlepiTraTwv, iii. 3; v. 36 ; vi.

81 ; ix. 42
Autodorufi the Epicurean, v. 92

Bion of Borysthenes, ev t*1<; Ata-

■j-pi/Sais, ii. 77
Bi .thus, ev rfj Ilepi <puo-eajs, vii. 148 ;

ev t<L rrpuJroi Ilepi eiju.ap|u.evT)s, ib.

149 '

CaeNEUS, iv. 2

Callias, ITeSjjTcus, ii. 18

Callimachus, ix. 17, 23; ev tois
'Ia/iij3ots, i. 23, 20, 28 f. ; ev tois
IIiva£i, viii. 86; ev tois 'Ettl-
ypd/jifjiacri, i. SO

Carneades, x. 26

Cassius the Sceptic, vii. 32, 34

Cercidas, of Megalopolis or Crete,
ev tois MeAiap./3ois, vi. 76 f.

Chamaeleon, iii. 46; v. '.'2

Choerilus, poet, i. 24

Chrysippus, vii. 39, 40, 68, 79, 84-
S9, 92, 102, 127, 129 ; ev a'_ ITepi
apeTciv, ib. 125, 127; ev tu> ITepi
T(I»v ap^atoiv <t>vaio\6y(i)v (rvyypdp.-
/xaTt, ib. 187 ; ev a' Ilepi /3tu>v, ib.
121, 129 ; ev /3' Ilepi /3iou Atai
Tropicrp-ov, ib. 188 ; ev Tais AiaAe*-
tikcus, ib. 71 ; ev tois AiaAeKTiKois
opots, lb. 65; ev a' Ilepi Sikcuo*
o-vitjs, if 1 . 129; ev y' ITepi Sckcu'ou,
i6. 188 ; ev to> ITepi tuiv ixr) 6Y eavTa
atpeTujv, ib. T8S ; ev tois Ilepi
eijiapp.e'v»}s, ib. 149 ; ev Tai Ilepi
epoj-os, t''. 130 ; ev tois Ilepi
1760 vtjs, i''. 103; ev 8' t£>v 'HOucwv
^»)T7jp.<XTeov, z'j. 120; ev a' Ilepi
0ea>v, i6. 14S ; ev tois Ilepi tou
(caAov, ib. 101 ; ev T<j> Ilepi »cevov,
i'/. 140 ; ev Tai ITepi tov Kvpuos
Ke\pTJo-dat Z^vtova tois 6vop.acri, (''.
122; ev a' ITepi Aoyou, ib. 39, 54;
ev /3' Ilepi p.avTiKT)s, ib- 149; ev
t<2 Ilepi opcov, lb. 60 ; e'v Tip
Ilepi naOuiv, i>>. Ill ; ev a' Hap-

699

INDEX FONTIUM

oipiujr, ib. 1 ; ev toj Ilepi TroAiTeia?,
ib. 34, 131, 188;'ev e' Ilepi rrpo-
I'oias, ib. 13S; ev a Ilepi 7rpo-
voias, ib. 139 ; ev a' Ilepi reAwv, ib.
S5, 87, 91 ; ev a iw 4>u<TiK<Lr, ib.
39, 134, 14-2, 150 ; ev /3' r. *., ». 55,
159; evy'T. <!>., ib. 151; ev iJ3' t. $.,
i6. 54 ; ev T77 SevTe'pa Ilepi t/'VX'jSj
ib. 50
Cleanthes, vii. 84, 89, 91, 92. 127,
128, L39, 142; ev toj Ilepi tojv
aTop.wv, ib. 134; ev toj Ilepi
T)6ovVj?, id. 87 ; ev toj Ilepi xoAkov,

ift. 14

Clearchus of Soli, ev t<I> Ilepi
7rat6eias, i. 9 ; 6 c^iAocroi^o?, i. SI ;
i. 30 ; ev toj IIAaTOJVos ey/cujp.ioj,

iii. 2
Cleobulus, i. 89, 90
Cleomenes, ev to) 'E7Tiypa<J>op.e'voj

TraiSayojyiKoJ, vi. 75
Clitarchus, ev 177 SojSeKdVri, i. 6
Clitomachus, ev tu> npu>To> Ilepi

aipe'o-eojv, ii. 92
Comicus quis, ii. 108; iv. 20
Crates, Cynic, ii. 12(3; vi. S5 f.
Cratinus, poet of Old Comedy, ev

'ApXtAoxoi?, '• 1- ' KAeo/3ovAivai?,

i. S9 ; Xeipojo-i, i. 62
Cratinus junior, ev *ev5v7ro0oAi-

paioj, iii. 28 ; nvflayopifovcrri, viii.

37; ev Tapavn'vots, 10.
Crinis, Stoic, vii. 62, 68, 70; ev 177

AiaAeKTiKr; re'x'T?, vii. 71
Croton, ev T(i Ka.TaxoA.vp.0r/T7?! jx. 12
Ctesiclides of Athens, ev jfl Tav

apxovrojv /cai 'OAvp.tti.ovikojv ava-

ypa<f>rj, ii. 56

DaImachus, Platonist, i. 30
Damon of Cyrene, author of Ilepi

tu)v (£iAo<r6(|>ojv, i. 40
Demetrimi of Byzantium, ii. 20 f. ;

probably the Peripatetic of v. 83
Demetrius of Magnesia, ii. 52, 56,

57; vi. 84, 88; ix. 35; x. 13; cf.

i. 113; ev toI? 'Op.ojvvp.01s, i. 88,

79 ; v. 3 (Ilepi 6p.ujvvp.Gjv ttoit/tojv

re icai o-vyypa<Jje'ojv), 75, 89 ; vi. 1 9 ;

vii. 31, 169, 18'-: viii. 84, 85; ix.

15, 27,35; '/. 40
Demetrius of Phalerum, "-_44: ev

TT) Twv apxovrojv avaypa<t)fi, i. 22 ;

ii. 7 ; ev to) Ilepi yrjpoo?, ii. 18 ; ix.

TOO

20 ; ev 777 2oj*paTOv? 'ArroAoyia, ix.

15, 57. ' Cf. F.H.G. ii. 302
Demetrius of Troezen, ev to) Kara

o-o(t)io-Tojv /3t/3Aioj, viii. 74
Democritus of Abdera, i. 23 ; ix.

72, 10(3 ; Ilepi tojv aTopojv, X. 4 ;

ev to) Mt/cpaj o'taKOO-p.oj, ix. 41
Demodicus of Leros, i. 84
Dicaearchus, i. 41 ; iii. 38, 40 ; viii.

40; ev a' nepi/3iajv, iii. 4. F.H.G.

ii. 243
DidymUS, ev ^vp-Troo-iaKOis, V* 16
Dieuchidas, ev Tre'p.7TToj MeyapiKiov,

i. 57. C/. F.ff-G. iv. 3S9
Dinarchus, ev toj Ilpbs EevocjjojvTa

arroo-Tao-t'ov, ii. 52
Dinon, ev e' tojv 'Io-Topiojv, i. 8; ev

IIep<Ti»coj e', ix. 50
Diocles of Magnesia, ev rfj 'E7ri8popfj

tojv <£hAoo-6<£ojv, vii. 48, 162 ; ev y'

tt/5 'E7rt5popTJ9, x. 11 ; ev tois Biois

tojv 4>iAoo-6(^ojv, ii. 54, 82. I f. vi.

12, 13, 20, 36, 87, 91, 99, 103;

vii. 166, 179, 181; ix. 61, 65;

x. 12
Diodorus, ev 'A7rop.vr)p.ovevp.aTojv

7rpajTOj, iv. 2

Diodorus of Ephesus, viii. 70

Diodotus, ix. 12

Diogenes the Babylonian, Stoic,
vii. 39, 55, 84, 88 ; ev 777 AiaAe*-
TiJcij Te'xvT), ib. 71 ; ev rfj Ilepi
(JhovtJs Te'xvr), ib. 55, 57

Diogenes the Cynic, ev toj ilopSaAoj,

vi. 20 ; vii. 131
Diogenes the Epicurean, iv a tojv

'En-iAeKTajv, X. 97; ev e' t. 'E., ib.

119; ev to} i/3', ib. 118; ev T77 i£'

t. 'E., ib. 'l36; ev 17) k' t. 'E., i?'.

138; ev T77 'ErrtTop-T? t. 'En-iKOvpov

tj^ikojv doyixdruiv, ib. 118
Dionysius, ev KpiTt/cots, i. 38. Cf.

viii. 40
Dionysius of Chalcedon, ii. 106
Dionysius of Halicarnassus, x. 4
Dionysius the renegade, Sartv-

flapos, v. 92
Dionysius the Stoic, vi. 43
Dionysodorus, ii. 42. Cf. F.H.G.

ii. 84
Dioscurides, ev toi? 'An-opvrjpovev-

pa/rtv, i. 63. Cf. F.H.G. ii. 196
Diotimus the Stoic, x. 3
Duris, historian, i. 22, 74, 82, 89;

INDEX 1 ONT1UM

ii. 19 ; ev tu> Ilepi <,uiypa<pia?, i. 3S ;
eY /3' T(Lr "flpdii', i. 119

■UBDSIS, ev t<L Ilepi 'AxiAAe'w?, i. 20
Einpedoclcs, 'i\. 73; eva.pxop.evos

Tcor Ka^ap/bitaii', viii. 54
Ephorus, historian, i. 40, 96, 9S ;

ev «', ii. "4. F.H.G. i. 262, 273
Epicharmus, comic poet, iii. 10-17
Epictetus, \. 6
Epicurus, ix. 53, 106; eV 'Ettktto-

Aat?, vii. 5; ei- tj7 Ilpbs 'Aptcrro-

/3ovAor rbv a6eA</)bi' eVtcrToAjr?, ifc.

9; 'HpoSoTo;, x. 35-83; HvOoKAel,

ib. 84-116: Mevoueet, ». 122-135;

Kupiai 66£ou, ifc. 139-154 (<7. 31);

ev -ii) Karbi'i, ib. 31 ; — pbs IIi'#o-

*Ae'a, x. 5; 7rpb? Qepivr >
EiasistnUus, vii. ISO
Eratosthenes, i. 119; vi. 6s; viii.

47; ti' 7)' Ilepi T>js ap\aias /ctop.cij-

8ias, vii. 5 ; ev toi? Ilpb? Botuio,

viii. 89; ev rot? 'OAv/xTrioviKai?,

ib. 51 ; ev tu) Ilepi tt\ovtov ko.1

7revias, IX. 66
Euanthes of Miletus, i. 29
Eubnlides, ii. 41 ; ev rii Ilepi Aio-

ycirov?, vi. 20
Eubulus, ev raj e-iypcu^ojue'vcp Aio-

yevov? n-pacris, vi. 30
Eudenius of Rhodes, Peripatetic,

i. 9 ; vii. 40 ; ev rrj Ilepi tiov dcrrpo-

Aoyov/oie'vtDV ioropta, i. 23
Eudoxus of Cnidos, ev rifjs 7repidSu>,

i. 8, 29; viii. 90; ev a rrjs Ilepi-

6Sov, ix. ^:i
Eudromus, Stoic, vii. 39, 40 ; ev 177

'HOacij <TTOt\etajcret, i&.
Euinelus, eve' t<ov 'lo-ropiiov, v. 6
Euphantu.s, ev 'IcrTopiai?, ii. 141.

F. ti.G. iii. 19
Euphorion, iii. 37
Eupolis, ev 'AorpaTevToi?, iii. 7 ; ev

KbAa£i, ix. 50
Euripides, i. 56; vii. 22; ix. 71; ef

'Av5pop.e'Sas, iv. 2'.' ; ev ttj Auyrj, ii.

33; e< tov BeAAepo<pbvrou, iv. 26 ;

ev raj 'If tort, ix. 55 ; ev Ai»cv/xv<.'a>,

iii. 63; ev t<Z IIaAap.»j6ei, ii. 44;

ev T(i <t>ae'0ovTi, ii. 1"
Euthy'phro, son of Heraclides of

Pontus, i. 107

FavuHINI'S (Qafiuyplvos) of Arelate,

ii. 40 ; iii. ::7 ; v. 41 ; ix.
'A-nurj)/uorev/xa<n, iii. 4;> ; \ iii. 53,
63, 73, 90; ev ' \nop.VT)p\ovevp.dTO)v
a', i. 7'.'; ii. 23, 39; iii. 20,25; v.
76; ix. 20: ev k, W. ■< \ v.
7<'<; vL 89; «»■ y', iii. 40: viii. 12;
ev e', iii. 62; ix. 23; ev II<xvto-
Sanrj taropia, ii. 1, 11, 20, 38; iii.

3, li'; iv. 54, 63; v. .',, 77; vi.
25, 73 ; viii. 15, S3 ; ix. 23, 34, 50 ;
ev »;'. iii. 24; viii. 12, 47. Cf.
F.H.G. iii. 577-5>3

Glaucus of Rhegium, historian,
ix. 38. Cf viii. 52; F.H.G. ii. -4

He< ataecs, i. 9, 11; evV Ilepi njs

Aiyvmiixiv <£iAocro<pias, i. 10.

F.H.G. ii. 196
Hecato,Stoie, vii. 2, 91, 181 ; ev /3'

Ilepi ayaOiov, ib. 127; ev y' , ib.

101; ev,0', ib. 103; ev a Ilepi

ape-wv, ib. 90; ev y', ib. 125; ev

/3' Ilepi naOwv, ib. 110; ev y Ilepi

IIapaS6£iov, ib. 124; ev tois Ilepi

reAoji-, ib. 87; ev <J" Ilepi re'Aovs,
- ; ev rais Xpet'at?, vi. 4 ; vii.

172 ; ev a! t. Xpeiiov, vi. 32, 95 ; ev

£', vii. 26
Heraclides Ponticus, viii. 4; i. 25,

98 (?); ii. 43 (?); iii. 26 ('.); viii.

72; ev rw Ilepi rrjs awvov, i. 12 ;

viii. 67 ; ev rrj Ilepi apxiis, i. '-'4 ;

ev tois ITepi vop.u>v, ix. 50; er -oc?

Ilepi vocroiv, viii. 51, 60. Cf.

F.H.G. iii. 169 f.
Heraclides, son of Serapion, called

Lembos, ev 77] iw-twios 'EniTop.fi,

viii. 7, 44, 58 ; v. 79; viii. 53; x. i ;

ev rrj tuiv —arvpov /Siojv 'ErriTO/trJ,

viii.' 40; ix. 26. Cf. (?) i. i;

43 ; iii. 2-;
Heraclides of Tarsus, Stoic, vii. 121
Heraclitus of Ephesus, i. 23, 76,

88; viii. 6; ix. 73
Herniarchus, ev 'En-io-roAdi?, x. 15.

Cf. ib. 24 f.
Hermippus of Smyrna, i. 72, 101,

106, 117; ii. 38, 10>' ; iii. 2 ; iv.

44; v. 41, 78, '.'1 ; vi. 2, 99; vii.

184; viii. I, 41, 51, 56, 69,85; ix.

4, 27, 43; x. 2, 15; ev t<L Ilepi
'Api(TTOTe'A.ovs, v. 1 ; ev rots Bt'ots,

701

INDEX FONTIUM

i. 33; ii. 13 ; v. 2; ev r<p Ilepi
QeojypdcrTov, ii. 55 ; ev a ITepi
Ma-ytui', i. 8 ; iv /3' Ilepi TlvOayopov,
viii. 10; ev t<I> Ilepi twi' <ro<f><i)v,
i. 42 ; ei- 6' Ilepi t. eV-ra <r., viii.
88. Cf. F.H.G. iii. 37-53

Hermodorus, Academic, i. 2, 8; ii.
10ft; iii. 6

Herodotus the historian, i. 22, 23 ;
c/. t'6. 9; viii. 2; ix. 34; iv rfj
npuTr), i. 68, 95

Herodotus, disciple of Epicurus,
ev Tui Ilepi 'Enutovpov e<£rj/3eia?,
X. 4 '

Hesiod, vii. 25 ; x. 2.

Hieronymus of Rhodes, Peripa-
tetic, ii. 26; i. 27; viii. 21, 58;
ix. 1G ; ev to) Ilepi. eVo^r)?, ii. 105 ;
ev /3' riav liropdSrjv vvop.infffioiTwp,
i. 26 ; ii. 14

Hipparchus, ix. 43

Hippias of Elis, i. 24

Hippobotus, v. 90; vi. 85, 102;
vii. 25, 38; viii. 43, 51, 72; ix.
5, 40, 115 ; ev Toi Ilepi atpeVeior,
i. 1 !• ; ii. SS ; ev Ttj Tu>v <f>i\o<r6<ftujv
avaypa<j)fj, i. 42

Hippocrates, ix. I'.',

Hipponax, iambist, i. 84, 88, 107 ;
iv. 58

Horner, vii. 67 ; viii. 74 ; ix. 67, 73

Idomesets, ii. 19, 60; iii. 36; ev
toj Ilepi toiv ~2.u)KpariKoiv, ii. 20.
F.H.G. ii. 490

Ion of Chios, i. 120; ii. 23; ev toi?
Tma-y/xois, viii. 8. F.H.G. 49

Isidore of Pergaums, rhetor, vii. 34

Istrus, ii. 59

JUSTUS of Tiberias, ev tw 'S.Tep./xa.Ti,
ii. 41

Leaxiier of Miletus. .See Maean-

drius
Leucippns, ix. 30 if., 46
Lobon of Argos, i. 34, 112
Lyco, IVripatetic, v. 16
Lycophron, iv 2aTvpoi? ovs Mei-e-

8r)p.ot eneypa^e, ii. 140
Lysanias, son of Aesclirio, vi. 28
Lysias, orator, ii. 40 ; eV ru, Kara

Ni/ct'ou, i. 55

702

Lysis of Tarentuin, Pythagorean,
viii. 42

Maeaxdrius of Miletus, i. 28, 41
Manetho,ei'7jr?TW fyvaucaiv enirop-fj,

i. 10. F.H.G. ii. 614
Melanthius, painter, iv toi? Ilepi

^wypa^i/c^s, iv. 18. F.H.G. iv.

445
Meleager, ev j3' nepi So^uiv, ii. 92
Menander, ev Ai6vp.cus, vi. '.'3 ; iv

tui 'Ittttokohu), ib. 82
Merlippus, Cynic, ev rrj AioyeVovs

npdvei, vi. 29
Menodotus, ii. 104; ix. 115
Metrocles, Cynic, ev rats Xpei'ai?,

vi. 33
Metrodorus, ev to) Ilepi evyeeeias,

x. 1 ; ev rip Ti/no/cpdrei, X. 136
Mimnermus', i. 60
Minyas, i. 27
Mnesimachus, ii. 18 (iwlg. Mi^cri-

Ao^o?), 'AAac/llcuWi, viii. 37
Myronianus of Amastris, ev a ro>v

'laropiKojv bp.oiiov Ke<paAcu'u>i', IV.

14 ; v. 36; ev 'Op.01019, i. 115 ; iii.

40 ; iv. 8 ; ivr. 'I. Ke(£aAai<H9, x. 3.

F.H.G. iv. 454-5

Neanthes of Cvzicus, i. 99; iii.

25 ; viii. 72 ; ix. 4. Cf. iii. 3, 4 ;

vi. 13; viii. 55, 58. F.H.G. iii.

4-6
Nicolaus, x. 4
Nicomachus, son of Aristotle, viii.

88
Xumcnius, ix. 68

OLYMPIODORUS, 6 '\6r)vaCoiv npo-
O-TOtTT)?, vi. 23

Onetor, ii. 114; iii. 9 '

PAMPHILA, i. 24, 68; ev 'Ynofxvr)-
ixna-i, i. 00; ev 0' t. 'Yirop.vr)ij.dTU)v,
i. 76; ev e', i. 9S ; ev <?, ii. 24; ev
K e\ iii. 23; iv A0', v. 36. F.H.G.
iii. 520-2

Panaetioa of Rhodes, Stoic, ii. 64,
85; iii. 37; vii. 92, 128, 142, 168;
ev T(I) Ilepi roiv atpe<Teti>v, ii. 87 ; ev
tu) Ilepi evOvp-ias, ix. 20

Parmemdes. viii. 14

Pasiphon, Eretrian, ii. 61

1NDKX FONTIUM

Persaeus, Stoic, ii. »'•! ; vii. 120; i»

Tat? 'Htfiicais (T\o\al<;, vii. 28 | iv
Y7ro/nn;/u.acri <tvhttotlkoi<;. vii. 1

Phanias of Bresus, ii. 65; eva' jC>v
\\o<TeiButvfituv cr\oAa»r, vii. 41 ; ev

Tui Ilepi TUiV ^LitiKpCLTlKUir, vi. 8.

f.h.g. ii.
Phanodicus, i. 31. 82. F.H.G. iv.

473
Philemon, comic poet, vi. S7; ev

5pa/iaTi <t>iAo<r6<£oi5, vii. 2V
Pbilippas the Megarian, ii. 113
Philo Of Alliens, ix. 67. Cf. iii. 40
Philochorus, ii. 44; ix. 55
Philodemus, Epicurean, ev i ttjs

Twv <f>i\o<ro<p<x>v (rvi'Tci^eajs. x. 3.

Phlegon,eV tu> Ilepi p.aKpo0t'u>i', i.lll

Phrynichus, comic poet, iv. 20

Phylarchus, historian, ix. 115.
F.H.G. i. 353

Pisistratus of Ephesus, ii. 60

Plato, i. 22, 99; ii. 29; vii. 131; ix.
40, 7 "2 ; ev tois 'Ajrepacrrair. iii- 4 ;
ix. 37; eV Ev0v6tjju.<<>, ii. 30; ix.
B0UC& a7rop.1nrip.ovevp.aTa, iii.
34; «r QeairriTw, ii. 18; ix. 51;
Aua-is, iii. 35; iv Mevcovt, ii. 38;
ev No/not?, iii. 34; eV Tiapp.evi8r),
ix. 25 ; €i- IIoAiret'a, viii. 83 ; cf.
iii. 34; ev IIpujTayopa. i. 41, 77,
108; ix. 50; iv t£> So^t'o-rr/, ix.
25 ; ev rip Sv/u.7roa"t'ti>. ii. 28 ; ev rfj
WnoKoyia, ii. 39, 45; of. iii. 34, 87;
ev $aiSpa>, iii. 25 ; ix. 25 ; ev tw
4>cu<5uu'i, ii. 42 ; ev to! Ilepi i/ju^t}?,
ii. 65; iii. 37

Plutarch, ix. 60; ev t<L AvaavSpov
/3uu Ka\ 2v'AAa, iv. 4

Polemo, ii. 104; iii. 46; iv. 58;
v. 85

P'.lveritu.s of Mende, ev a tS>v Ilepi
Atoii;crtoi', ii. 63

Folyeuctus, orator, vi. 23

Posidippus, vii. 27 ; Mera^epo/uteVots,
ih. 28

Posidonius, vii. 39, 62, 87, 92, 103,
128,1 142; x. 68; ev 0' Ilepi
et^app-e'iT)?. vii. 149; ev a' tov
'HOikov Aoyou, ib. 91 ; iv y Ilepi
BeCiv. ih. 139; ev a' ITepi 9e<Lv, ib.
14>; e< ty'II. e.,ib. 138; eV a' Ilepi
Ka0r)KOVTuJV, ih. 124, 129; ev a'
Ilepi koct/xoO, i''. 142; ev tu Ilepi

KplTTjpitiv, i >'. .", I ; e>» 7;; I lt ( j( Atf > (U$
ettrayio-yv. i'>. 60; iv tw e' Iltpi
pavrunr?, ib. I Ifl ; ev ti] MeTecupo-
AoyiK») o"Toi\euOerei, ih. 138, 152;
ei- y' Ilept /uteretiipwi-, id. 135; ei (J
II. p.., iO. 144; iv Tois IIpo-
Tpe7rn»cois, H>. 91, 129; iv tu> Ilepi
reAcav, ib. 87; ev a' tou "tucrKcoO
Aoyov, lb. 143; eV 0' t. <I\ A.. ib.
134, 140; ev tw e(CTu> t. *. A., ih.
146; er tj' t. <t>! A., &. 153, 15 1

Praxipbanes, iii. 8

Protagoras, ev tois 'Ai'TiAoyi/cois,
iii. 37

SABIXUS, ev 6" MeAe-njTiKTJs vAtjs,

iii. 47
Satyrus, i. 82; ii. 26; iii. 9; viii.

58, 5!', 60 ; ev tois Biois, ii. 12 ;

viii. 53, 5S; ev &' r. B., vi. 80.

F.H.G. iii. 162 f.
Seleucus the grammarian, ix. 12;

ev a' Ilepi <piAocro<£ias, iii. 109
Sextus, the empiric, ix. s7 t ll^ j
Silenus of Calatia, ev a tiov Ictto-

piii/, ii. 11. F.H.G. iii. 101
Simonides of Ceos, i. 76, 90 ; iv. 45.

Cf. viii. 65
Sophocles, en tov Oii>op.aov, iv. 35
Sosibius the Laconian, i. 115.

F.H.G. ii. 628
Sosicrates of Rhodes, ii. 84 ; i. 3S,

49, 68, 75, 95, 101, 106; ev Aia-

5o\ai9, i. 107 ; viii. 8 ; iv y' Ata-

So\(ov, vi. 13 ; ev a' ttjs Aiafioxirjs,

ih. 80. F.H.G. iv. 501-3
Sositheus, poet, vii. 173
Sotion, Peripatetic, i. 98 ; ix : 5, 18,

20, 21, 115; ev Aia6o\ai? riav

4>L\oa-64>uiv, ii. 12; v. 86; viii. 86;

iv 0' t. Aia6o\d)i', ii. 74, 85 ; eV 6',

vi. 26; ev C > &• 80> «" ta '» ' x -

110, 112; ev Ky', L 1,7; ev toi;

t0' Toiv Ato/cAeiuji' eAe'yxoji', x. 4
SpeOBippQS, ev -(L IIAaTwi'OS 7repi-

6ec7rrai, iii. 2; ev Tcjj Ilepi <^>tAo-

o-6<ptoi', ix. 23
Sphaerus, Stoic, vii. 159

TelaUQES, ev rfj 7rpb? <I»iA6Aaoi'

e7rto"ToAj/, viii. 53, 55, 74

Teleclides, e coni. for Aristo-
phanes, ii. 18

Theaetetus, poet, iv. 25; viii. 4^

703

INDEX FONTIUM

Theocritus of Chios, orator, v. 11
Theodorus, Cyrenaic, ev xoJ Ilepi

alpecreiDi', ii. 65 ; ev 5' tuv Ilpbs

'JLniicovpov, X. 5
Theodosius, ev rots ^Ken-r^cois *ce$a-

Aaiois, ix. 70
Theophanes, ev to> Ilepi ypcu^uKijs, ii.

104
Theophrastus, viii. 48, 55; ix. 6;

er -fj"E.Tti.TOfj.fi, ix. 21 ; eV ToiMeya.-

piKu>, vi. "22 ; er T17 7rpbs $ai'iai'

eTrLa-To\fj, v. 37 ; ey tois 'fcucriKOis,

ix. 22
Theopompus, comic poet, ev 'H6V

\*pei, iii. 26
Theopompus, historian, i. 109, 116 ;

iii. 40; vi. 14; ev tois @au|uao"!.'ois,

i. 115, 117; kv r]' TOiV <J?lAl7T77lK<I>r,

i. 8
Thrasylus, iii. 1, 56; ix. 37, 38, 45 ;

ev T(Z Ta npb ttjs avayroio-ews tu^

Arj/iOKptrou /3i/3AiW, ix. 41
Timapus, historian, viii. 10, 64, 71,

72 ; ev i' 'Ioropiwr, ib. 11 ; ev /3 ,

i. 114; ev ia ica: i/3', viii. 66; eVi8',

tf>. 71; 8ta TTJs 0', ib. 54; er -nj

ie' t. 'I., if>. 51; ev tjj it)', ib, 60.

F.H.G. i. 201, 211-18
Timocrates, Epicurean, x. 4; ev tois

Eu<£pacTOi.s, X. 6 ; ev Tui At'ion,

vii. 2
Timon of Phlius, ii. 55, 62, 66, 107,

126; iii. 7, 26; iv. 33, 34, 42; v.

11 ; vi. IS; vii. 16, 161, 170; viii.

6T; ix. 6, IS, 23, 25, 40, 52, 107;

ev tois Ilepi altrOricreujv, ix. 105 ;

ev tiL 'Ap(ceo"iAaoi» IlepiSetTrrcu, ib.

115; ev to is 'Iap.^ois, ib. 110; iv

tois 'Ii'SaA/aois, *5. 65, 105; ev t<2'

Ilvflunt, ib. 64, 76, 105; <•/. 67;

ev tois Si'AAois, i. 34 ; ii. 6, 19 ;

vii. 15 ; viii. 36 ; ix. 65 ; x. 3
Timonides, e ami. for Simonides,

iv. 5. F.H.G. ii. S3
Timotheus of Athens, ev t<Z Ilepi

pimv, iii. 5; iv. 4 ; v. 1 ; vii. 1

Xanthcs the Lydian, historian,
i. 2. Cf. viii. 63. F.H.G. i. 44

Xenophanes of Colophon, i. 23,
111 ; ix. 72; ev 'EAeyeia, viii. 37

Xenophon, ii. 29, 45, '50; 'Airo-
fxvrflxovevfxaTa, iii. 34 ; ev y' 'Atto-
p.vr)fx.oveviJidTuiv, ib. 35 ; Kiipov
naiSeiav, ib. 34 ; ev avp.Troo'iw,
ii. 31, 32; Sio/cpaTOus aTroAoyiaj',
iii. 34

Zeno of Citium, vii. 84, 110, 120;
viii. 4S ; x. 27 ; ev Tci Ilepi aiOpu)-
ttov (pvcreus, vii. 87; ev t<L Ilepi
Abyov, vii. 39 ; ev rd Ilepi tov
bAou, ib. 136, 142; ev tu> Ilepi
ouo"ias, ib. 134 ; er tu> Ilepi Tra6u>v,
ib. 110; ev noAiTet'a', ib. 121, 129,
131

Zeno of Elea, ix. 29, 72

Zeno of Tarsus, vii. 84

Zenodotus, Stoic, vii. 30

Zeuxis, Sceptic, ev t<5 Ilepi Sittwi'
\6yu>v, ix. 106

Zoilus of Perga, vi. 37

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